Theosis, deification, partaking in the Divine Nature, call it what you will--is generally considered to be an Eastern Orthodox concept.  Indeed, it is arguably the distinctive underpinning of the Eastern Church's theology and ascetic practice.  But many Western theologians and spiritual writers talk about theosis as well.  One such is Augustine of Hippo.  Alvin Rapien, in a fairly comprehensive article appearing on The Patristic Project site, addresses Augustine's approach to theosis and quotes liberally from his writings.  Three such quotes are reproduced below.

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We carry mortality about with us, we endure infirmity, we look forward to divinity.  For God wishes not only to vivify, but also to deify us.  When would human infirmity ever dared to hope for this, unless divine truth had promised it.
Sermo 23 B

Still, it was not enough for God to promise us divinity in himself, unless he also took on our infirmity, as though to say, "Do you want to know how much I love you, how certain you ought to be that I am going to give you my divine reality?  I took to myself your mortal reality."  We mustn't find it incredible, brothers and sisters, that human beings become gods, that is, that those who were human can become gods.
Sermo 23 B

For the Word, which became flesh, was in the beginning, and was God with God.  But at the same time his participation in our inferior condition, in order to our participation in his higher state, held a kind of medium in his birth of the flesh...So also, just as his inferior circumstances, into which he descended to us, were not in every particular exactly the same with our inferior circumstances in which he found us here.  So our superior state, into which we ascend to him, will not be quite the same as his superior state, in which we find him.  For we by his grace are to be made the sons of God, whereas he was evermore by nature the Son of God.  We, when we are converted, shall cleave to God, though not as his equals.  He never turned from God, and remains ever equal to God; we are partakers of eternal life, he is eternal life.
On Merit and the Forgiveness of Sins, and the Baptism of Infants

Patriarch Ignatius IV, leader of the Antiochian Orthodox Church from 1979 until his repose in 2012, was born in Syria in 1920 as Habib Hazim.  He was educated in his native country and graduated from the Institute St Serge in Paris.  Below follows a brief but profound meditation on the Holy Spirit.  Hat-tip to the always stimulating Eclectic Orthodoxy site.

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Without the Holy Spirit
God is far away,
Christ stays in the past,
the Gospel is a dead letter,
the Church is simply an organization,
authority a matter of dominion,
mission a matter of propaganda,
the Liturgy no more than an evocation,
Christian living a slave morality.

But in the Holy Spirit
the cosmos is resurrected and
grows with the birth pangs of the Kingdom,
the Risen Christ is there,
the Gospel is the power of life,
the Church shows forth the life of the Trinity,
authority is a liberating service,
mission a Pentecost,
the Liturgy both memorial and anticipation,
human action is deified.

During his recent visit to Egypt, Pope Francis addressed an assembly of Roman Catholic priests and religious stationed in that country.  His talk was focused on seven temptations facing religious and how a knowledge of the Desert Fathers is relevant to their struggles.  The complete article appears in the website Aletheia (aletheia.org/2017/04/29/look-to-the-desert......./).

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1.  The temptation to let ourselves be led, rather than to lead.

2.  The temptation to complain constantly.

3.  The temptation to gossip and envy.

4.  The temptation to compare ourselves to others.

5.  The temptation to become like Pharaoh.

6.  The temptation to individualism.

The temptation to keep walking without direction or destination.

From a letter of Pope Leo I  Epist 28 ad Flavianum, PL 54, 763-767

Lowliness is assured by majesty, weakness by power, mortality by eternity.  To pay the debt of our sinsul state, a nature that is incapable of suffering was joined to one that could suffer.  Thus, in keeping with the healing that we needed, one and the same mediator between God and men, the man Jesus Christ was able to die in one nature, and unable to die in the other.

He who is true God was therefore born in the complete and perfect nature of a true man, whole in his own nature, whole in ours.  By our nature we mean what the Creator had fashioned in us from the beginning, and took to himself in order to restore it.

He took the nature of a servant without stain of sin, enlarging our humanity without diminishing his divinity.  He emptied himself; though invisible he made himself visible, though Creator and Lord of all things he chose to be one of us mortal men.  Yet this was the condescension of compassion, not the loss of omnipotence.  So he who in the nature of God had created man, became in the nature of a servant, man himself.

He was born in a new condition, for, invisible in his own nature, he became visible in ours.  Beyond our grasp, he chose to come within our grasp.  Existing before time began, he began to exist in a moment in time.  Lord of the universe, he hid his infinite glory and took the nature of a servant.  Incapable of suffering as God, he did not refuse to be a man, capable of suffering.  Immortal, he chose to be subject to the laws of death.

Today's commemoration of Gregory of Nyssa brings a quote from his Great Catechism (ca 383).  It talks about the fact that Jesus is truly present in the consecrated bread and wine of the Eucharist, but in typical Orthodox fashion, it does not greatly elaborate the manner in which this happens.  The translation used is found in The Faith of the Early Fathers, vol 2, WA Jurgens ed, The Liturgical Press 1979, p 49

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Since it has been shown that it is not possible for our body to become immortal except it be made participant in incorruption through communion with the Immortal, it is necessary to consider how it is possible for that One Body, though distributed always to so many myriads of the faithful throughout the world, to be whole in its apportionment to each individual, while yet it remains whole in itself...This Body, by the indwelling of God the Word, has been made over to divine dignity.  Rightly then, do we believe that the bread consecrated by the word of God has been made over into the Body of God the Word.  For that Body was, as to its potency, bread; but it has been consecrated by the lodging there of the Word, who pitched His tent in the flesh.  From the same cause, therefore, by which the bread that was made over into that Body is made to change into divine strength, a similar result now takes place.  As in the former case, in which the grace of the Word made holy that body the substance of which is from bread, and in a certain manner is itself bread, so in this case too, the bread, as the Apostle says, "is consecrated by God's word and by prayer"; not through its being eaten does it advance to become the Body of the Word, but it is made over immediately into the Body by means of the word, just as was stated by the Word, "This is My Body!"...In the plan of His grace He spreads Himself to every believer by means of that Flesh, the substance of which is from wine and bread, blending Himself with the bodies of believers, so that by this union with the Immortal, man, too, may become a participant in incorruption.  These things He bestows through the power of the blessing which transforms the nature of the visible things to that of the Immortal.

Fr Matthew Dallman is an Episcopal priest in the Diocese of Springfield (USA).  He heads up Akenside Press, an imprint devoted to Anglicanism's Catholic heritage.  Particular emphasis is placed on the writings of Martin Thornton (1915-1986), a priest of the Church of England  perhaps best known for English Spirituality.  Thornton's writings can be considered a ressourcement, a return to the Catholic wellsprings of Anglican theology and spirituality.  Dallman has condensed these sources into a very useful diagram reproduced above.  Below can be found some explanatory material on the chart taken from the Akenside website.

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Fr John Anthony McGuckin (b 1952) has joint professorial appointments at Union Theological Seminary and Columbia University.  A native of England, he was raised Roman Catholic and was a member of the Passionist religious order.  He converted to Orthodoxy in 1989 and was ordained a priest in the Romanian Orthodox Church.  He is a specialist in Patristic theology and history with about 100 scholarly publications to his credit.  One of these, "Eastern Orthodox Prayer:  the Rasskaz strannika" is a detailed study of the editorial history and underlying theology and spirituality of The Way of a Pilgrim.  It is chapter 8 of Contemplative Literature: A Comparative Sourcebook on Meditation and Contemplative Prayer, Louis Komjathy ed, SUNY Press 2015.  The excerpt below is found on p 380.

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The tradition of the Pilgrim is rooted, of course, in the Eastern Orthodox Church.  That pathway of the Jesus Prayer is rooted in the larger scheme of what is known as the Hesychast movement.  This extends back to classical Christian antiquity, but came to a refined restatement from the thirteenth century onward and began a new wave of monastic revivals.  In the instance of the Pilgrim, this Hesychastic school was breaking out of the monastery and trying to make its way into ordinary, "secular" life.  Hesychasm derives from the Greek word for "quietness" (hesychia).  It sketches out a state of spiritual awareness where the body is first stilled by simple repetitive stances or actions (standing still, moving a prayer rope, and such), and the mind is given simple tasks of repetitive short phrases or words (Lord Jesus Christ, Son of God, have mercy--in the case of the Jesus Prayer) in order that the heart (by which the Hesychast school means the spiritual soul-awareness of a person [aisthesis noetikos], one's sense of God's presence to one and the world) may stand before God in a continuous awareness "beyond the range of words."  This stasis (the Greek word means a drawn-out condition, a stable state) is barely possible given the fragmented nature of human psychical awareness.  In prayer that is silent, imageless, and wordless, it takes only a matter of seconds before the normal freewheeling nature of the human imagination "fills the gaps" with psychic junk:  daydreams, distractions, thoughts of a hundred different things.  The Jesus Prayer that the Pilgrim uses, therefore, was meant as a mountaineer's rope--a way of ascending a difficult peak, a tool to rise out of normal states of ragged and dissipated consciousness into a sustained concentration on the awareness of God's immanent presence.  The physical posture of the prayer, the mental fixation on a few simple words, and the ultimate release of the heart's deeper awareness to be focused on God:  this is all the fabric of the structure of a system of prayer that is meant to be an aid to radical concentration, but concentration that is free, relaxed, nonideational.  And that is the point;  so that prayer might rise from being a matter of what we have to say to God into being enabled to hear what God might actually be saying to us.