 Eriugena articulates the view that God’s becoming human (His incarnation or inhumanisation) is balanced cosmologically by the human being becoming divinized in deification (deificatio, Greek: theosis). The phrase “God was made man so that man could be made God” (Latin: factus est Deus homo, ut homo fieret Deus) is a commonplace among the Christian Fathers, especially in the Eastern tradition. It is to be found in Greek in St. Irenaeus, in St. Athanasius (298–373) in his treatise De incarnatione 54, 3 (PG 25: 192B); and, in Latin, in St. Augustine, (e.g., his sermon In natali Domini, VIII, PL 38: 1009 footnote; and In natali Domini, XII, PL 39: 1997) and elsewhere. There are several passages where Eriugena (following St. Augustine and Maximus Confessor) balances the humanization/incarnation of God with the deification of man (see for instance his Homilia XXIII, PL 122: 296a–c; Commentarius in Evangelium Iohannis I, xxiv, PL 122: 300a). It is often expressed in terms of man becoming “by grace” (per gratiam) what God is “by nature” (per naturam). Eriugena follows the Greek formulation of the Council of Nicaea (NB: not the Latin version) and the Greek Christian tradition (specifically Maximus Confessor) in occasionally distinguishing between inhumanatio (Greek: enanthropesis)—the relation between the Second Person of the Trinity and human nature)—and incarnatio (Greek: ενσάρκωση)—the temporal becoming flesh of the Verbum in Jesus (see for instance Periphyseon I.449b; and Homilia XIX, PL 122: 294c). Eriugena refers to the theosis or deification of human nature at Periphyseon I.449b (and elsewhere, see Periphyseon, IV.743a, IV.760d) and draws extensively on Maximus for the view that there will be a reunification of human nature with the divine (see Periphyseon, II.536d ff). In his Homilia Eriugena writes: “Of deification, however, I say, that man and God are united in the unity of the one substance” (Deificationis autem, dico, qua homo et deus in unitatem unius substantiae adunati sunt, PL 122: 296c).