Paul writes in his letter to the Romans the following:

The Spirit itself bears witness with our spirit, that we are the child of God: And if children, then heirs, heirs of God, and joint heirs with Christ: if so be that we suffer with him, that we may be also glorified together. For I reckon that the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us (Rom 8:16-18)

Another Father also makes a very interesting and important observation concerning the example given by Christ and our own Theosis or deification. He points to the fact that even though the deification of Christ’s human nature was, as St. John Damascene says, effected from the very moment in which He       assumed our nature, nevertheless Christ as Man shied away from anything which might give the impression of auto-theosis, that is to say, self-deification or self-divinization. That is why we see the action of the Holy Spirit underlined at His Holy Birth: The Holy Spirit shall come upon you…therefore also that holy things which shall be born of you shall be called the Son of God; also, the Holy Spirit descends upon Christ at His Baptism in the Jordan; and concerning the Resurrection, the Scriptures speak thus:

God, that raised him up from the Dead, and gave him glory; and finally, Christ Himself, teaching us the way of humility and how always to ascribe glory to Our Heavenly Father, says

If I bear witness of myself, my witness is not true. There is another that bears witness to me; and I know that the witness which he witnesses of me is true.  

The same movement may be observed in the Divine Liturgy. The Words of Christ – take eat, this is my body, drink of this all of you, this is my blood – by themselves are not regarded as sufficient to effect the consecration of the Holy Gifts; they must also be accompanied by the Epiclesis, that is by the invocation of the Holy Spirit, precisely in order to avoid any notion of self-deification, to avoid, that is, giving the impression that simply by speaking the words which Christ spoke, we are able to transform the Holy Gifts into the precious Body and Blood of Christ. Of course, at the heart of this movement lies the truth that the action of Father, Son and Holy Spirit is always one and the same: the Three Divine Hypostases always act together, always act in unison, which is an expression of Their consubstantiality.

This is clearly represented in our Divine Liturgy!