In recent posts I did talk about Divinisation in the teaching of S Gregory Palamas and the Hesychast tradition; of course, the basis of the tradition is much older and indeed Biblical. The locus classicus is II Peter 1:4: we become theias koinonoi phuseos (shareholders in the Divine Nature). S Leo (or conceivably an admirer soaked in his thought and latinity) wrote the prayer we still use secreto at the filling of the chalice at Mass: eius divinitatis esse consortes (to be sharers of his Divinity). And the ancient Western Preface for the Ascension seems to come from the same mind: ut divinitatis suae truibueret esse participes (that he might grant us to be partakers of his Godhead).
Cranmer, in one of his less fortunate expansions of his Latin originals, made this into 'to prepare a place for us; that where he is, thither we might also ascend, and reign with him in glory'.(I suspect one reason for this mutilation is the Protestant Reformation belief that even the justified sinner is still totally a sinner, simul justus et peccator: against the Catholic view that sanctifying grace truly transforms.) Bad Old ICEL rendered this 'to claim for us a share in his divine life': where 'claim' is not the same as 'grant us to be partakers' , and 'divine life ' is a watering down of 'Divinity'.
We shall have to wait and see what Good New ICEL has drafted for us. As so often, accuracy in Latin translation, as well as being desireable in itself, would have the bonus of manifesting the essential unity of the Latin and Byzantine traditions.