中“形象”和“样式”的强解所带来的，亚当受造是为了荣耀神——作为神形象的承载者，而非“被神化”。得救之人肉身死亡后“得荣耀”——得到完全无罪的身体，处于无罪状态，按照“神化”的概念，这种状态就应该是“被神化”了，但是神人之间是有着personal relationship, 神永远是神，人永远是人，创造主配得受造来敬拜。倘若新天新地的人已经“被神化”，这种关系就应该消失了，那么启示录4:11；5:12这样的经文就应该看不到了，但我们显然看到在永恒里羔羊的新妇将永远敬拜神羔羊。因此，“神化”这个字很容易促进异端思想，从下面Beeke这段小结不难看出聚会所高调看中这个异端思想的另一个原因就是为他们的半伯拉纠主义体系进行辩护。

启示录 - 第 4 章 第 11 节
我们的主，我们的神，你是配得荣耀尊贵权柄的。因为你创造了万物，并且万物是因你的旨意被创造而有的。
启示录 - 第 5 章 第 12 节
大声说，曾被杀的羔羊，是配得权柄，丰富，智慧，能力，尊贵，荣耀，颂赞的。

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.