What is the difference between Eastern Orthodox doctrine of deification and the "little g" god doctrine of the Word of Faith movement? I noticed that the Word of Faith movement is under a lot of fire for the "little g" god doctrine, but it appears to me that it is almost, if not exactly, the same as the deification/divinization doctrine taught by the early church fathers and still maintained as Eastern Orthodox doctrine today.

What is the difference between the Eastern Orthodox doctrine of deification/divinization and the "little g" god doctrine of the Word of Faith movement?
[NOTE: At the time I answered this question, where the title and third paragraph now refer to "Eastern Orthodox", they formerly specified "orthodox protestantism", and my answer was tailored to the question as it then stood (that is, after the first revision of the question by Flimzy. Bruisedreed's claim in his explanation for his editing the question subsequent to my answer is made with no support of the assertion that the reference to protestantism was an error by the original poster.]


The difference is that orthodox Protestant doctrine is that there is one God, who is manifested in three persons, and that humans, through baptism, are made part of what Paul calls the Body of Christ (cf. Romans 12:12, 1 Corinthians 12:12, and other places) not that each person is a separate "little god".

One of the proponents of the "Word of Faith" movement, Kenneth Hagin, wrote (in Zoe: The God-Kind of Life (Kenneth Hagin Ministries, Inc., 1989) that God "made us in the same class of being that he is himself," and that the believer is "called Christ" because "that's who we are, we're Christ!", and earlier, in the article, "The Virgin Birth" (Word of Faith Magazine, December 1977) that by being "born again", the believer becomes "as much an incarnation as Jesus of Nazareth".
An orthodox protestant view denies that God made humans in the same class as himself. And while orthodox protestantism accepts that the company of believers is the "body of Christ", and therefore individual believers are members of that body, this is not the same as saying that the company is Christ, since the body without the head is not the same as the head.

The "body of Christ" is not an incarnation in the sense that Jesus of Nazareth was an incarnation, "begotten of his father before all worlds".