中“形象”和“樣式”的強解所帶來的，亞當受造是為了榮耀神——作為神形象的承載者，而非“被神化”。得救之人肉身死亡後“得榮耀”——得到完全無罪的身體，處於無罪狀態，按照“神化”的概念，這種狀態就應該是“被神化”了，但是神人之間是有着personal relationship, 神永遠是神，人永遠是人，創造主配得受造來敬拜。倘若新天新地的人已經“被神化”，這種關係就應該消失了，那麼啟示錄4:11；5:12這樣的經文就應該看不到了，但我們顯然看到在永恆里羔羊的新婦將永遠敬拜神羔羊。因此，“神化”這個字很容易促進異端思想，從下面Beeke這段小結不難看出聚會所高調看中這個異端思想的另一個原因就是為他們的半伯拉糾主義體系進行辯護。

啟示錄 - 第 4 章 第 11 節
我們的主，我們的神，你是配得榮耀尊貴權柄的。因為你創造了萬物，並且萬物是因你的旨意被創造而有的。
啟示錄 - 第 5 章 第 12 節
大聲說，曾被殺的羔羊，是配得權柄，豐富，智慧，能力，尊貴，榮耀，頌讚的。

One theological consequence of separating “image” and “likeness” was that theologians came to view holiness as a supernatural gift added to human nature (donum superadditum) instead of a vital part of human nature as originally created. Man’s destiny was to become superhuman through a process of deification—an idea possibly influenced by a Neo-Platonic idea of man’s ascent to mystical union with God. If likeness to God is deified, then the “image” of God is reduced to a constitutional similarity to God without a holy relationship to him. Only the “likeness” is able to lift man up to communion with the divine, but this is not native to his humanity. Man’s fall robbed him of this superadded gift, but human nature, especially the rational power of the mind, was not severely damaged by the fall. This error gave support to semi-Pelagianism, with its optimistic view of man’s intellect and will.

 Joel R. Beeke and Paul M. Smalley, Reformed Systematic Theology: Man and Christ, vol. 2 (Wheaton, IL: Crossway, 2020), 180–181.