Second, the mainstream Reformed view does not set up a dualism between humanness and supernatural gifts of holiness (as Roman Catholicism does), but instead says that the loss of original righteousness implies the distortion and depravity of the entire person. Conversely, holiness is not deification but creaturely likeness to God and fellowship with him. This view of man integrates form and function, being and activity.

 Joel R. Beeke and Paul M. Smalley, Reformed Systematic Theology: Man and Christ, vol. 2 (Wheaton, IL: Crossway, 2020), 189.

Christ’s glorification is not deification, but the restoration of redeemed humanity to its intended reign over creation (1:22; citing Ps. 8:6). Similarly, Paul writes of Christ’s “working [energeia] whereby he is able even to subdue all things unto himself,” surely an instance of divine power, but here again this divine power works to conform our lowly bodies to “his glorious body” (Phil. 3:21). Just as God raised Christ from the dead by the Spirit, so God will raise us up by the same Spirit (Rom. 8:11), for Christ is the “last Adam,” and his human nature is the pattern for all who are united to him by the Spirit (1 Cor. 15:22, 45, 49). Therefore, the divine operations in Christ’s human nature are not categorically unique to his incarnate person, but the fountain of effectual grace for all his people.

 Joel R. Beeke and Paul M. Smalley, Reformed Systematic Theology: Man and Christ, vol. 2 (Wheaton, IL: Crossway, 2020), 850.