As we look ahead to the Feast of the Transfiguration, invested with such rich teaching within the Byzantine tradition*, I recall the ancient Western Preface for the Ascension, preserved even (although with an alternative) in the Novus Ordo. One reason for my affection is the prayer that, through the Lord's Ascension, we may become Partakers of His Divine Nature. Because that, of course, is a preoccupation that sets us at one with Byzantine Christianity, and not least with the Hesychast Tradition. Both 'lungs' here breathe a harmonious doctrine!
Poor proddy Dr Cranmer couldn't take this heady dose of participatory Christianity; he replaced it with an aspiration that we might also zoom up into the clouds (a bit of a dash of Rapture here?). I have no problems with images of a three-decker Universe in Liturgy, but I don't see why we need to drag them in, particularly not when the classical Roman texts prefer a more sophisticated alignment with Athonite verities! And, of course, this ancient Roman and biblical formula is centuries older than S Gregory Palamas, and the Palamite Councils of the thirteen hundreds.
Old ICEL toned these words of the Preface down to 'sharing in the divine life'. Happily, Mgr Wadsworth's ICEL gave us back a literal transklation. Unhappily, the Ordinariate prefers Cranmer's unfortunate bowdlerisation.
*For Byzantine teaching on Theosis and Light, perhaps the most accessible book by now is Lossky's The Mystical Theology of the Eastern Church. Probably out of print is The Ascetical and Theological Teaching of [S] Gregory Palamas by Archbishop Krivosheine, reproducing his article from The Eastern Churches Quarterly, 1938. George Florovsky gave a good lecture in Thessalonica, on the 600th anniversary of the Dormition of S Gregory Palamas in 1959 (Sobornost Series 4: No.4. Timothy ("Kallistos") Ware wrote well about the eschatological aspects in Sacrament and Image 1967.