St. Maximos the Confessor

God the Logos is God of Revelation, Deus Revelatus, and everything that is said about the Godhead in his relation with the world is said first of all about God the Logos. The Divine Logos is the beginning and the end goals for the world — αρχή καί τέλος — its creative and preservative force, the limit of all created strivings and "movements." And the world exists and stands precisely through this communion with the Divine Logos, through the Divine energies, through a kind of participation in the Divine perfections. At the same time it is moving towards God, towards God the Logos. The whole world is in motion, is striving. God is above movement. It is not he who is moving, but the created and roused world which he created which moves towards him. Here the thought is similar to that found in the Corpus Areopagiticum.
The problem of knowledge is to see and recognize in the world its first-created foundations, to identify the world as a great system of God’s deeds, wills, and prototypes. The mind must leave the perceptible plane, must liberate itself from the conventionalities of external, empirical cognition, and rise to contemplation, to "natural contemplation” — φυσική θεωρία — that is, to contemplation of “nature” in its last Divine definitions and foundations. For St. Maximus "contemplation" is precisely this search for the Divine Logos of existence, the contemplation of the Logos in creation as Creator and Founder. Again this is possible only through "ordeal." Only a transformed mind can see everything in the Logos and begin to see the light of the Logos everywhere. The Sun of Truth begins to shine in the purified mind, and for the latter everything looks different.
"Incarnation" and "deification" — σάρκωσiw και θέωσιw — are two linked movements. In a certain sense the Logos is always becoming incarnate, and in everything, for everything in the world is a reflection of the Logos, especially in man, who was placed on the edge of the world as the receiver of God’s grace. The Incarnation of the Logos crowns God’s descent into the world, and creates the possibility for the opposite movement. God becomes a man, becomes incarnate, through his love for man. And man becomes God through grace, is deified through his love for God. -George Florovsky: The Byzantine Fathers Of the Sixth to Eighth Century