加爾文:福音的終結，乃是是我們被模成像神，我們或許可以說，<神化>我們。
加爾文對於彼後1:4的解經是非常的精彩的。最精彩的是他的這句話：
that the end of the gospel is, to render us eventually conformable to God, and, if we may so speak, to deify us.
福音的終結，乃是是我們被模成像神，我們或許可以說，神化我們。
事實上，聚會處的公式“神成為人，為要使人在神的生命（partakers of eternal life ）和性情（partakers of the divine nature），而不是在神格上，成為神（to deify us.）”跟改革宗的教導，乃是一致的！
相對於某些改革宗的牧者對於聚會處的公開批判：
QUOTE:
歸正神學查經 希伯來書 唐崇榮
http://cclw.net/other/tcr/xblscj/1/30.htm
十二、李常受弟兄說（我從來沒有說「李常受弟兄說」，我就說「李常受說」。為什麼呢？因為他不信三位一體的上帝，他不信耶穌是神，他相信耶穌是被造的。李常受有很多的信仰根本不是正統的信仰。）「神成為人是使人成為神」，怎麼樣駁斥這種說法？
答：「人成為神」，全本聖經沒有這樣的事情。在永恆中間他還是神，我們還是人。我們靈性最高最高的時候，我們還是人。
....
「基督道成肉身，是神變成人就是要人變成上帝」，這句話是很危險的，因為這個就沒有本質的差異，以致於把「人」、「神」混在一起。我們只能說，「基督道成肉身是神成為人，要使人回到神那裡去，使人像神，使人可以親近神。」不能說我們人變成神。
我們會發現，聚會處的教導是‘更接近改革宗歸正神學的祖師--加爾文的教導’的！
以下的原始資料請改革宗方面的弟兄姐妹參考。
QUOTE:
Calvin's Commentaries, Vol. 45 http://www.sacred-texts.com/chr/calvin/cc45/cc45026.htm#vii.ii.i-p1.1
2 Peter 1:1-4
4. Whereby are given to us. It is doubtful whether he refers only to glory and power, or to the preceding things also. The whole difficulty arises from this, — that what is here said is not suitable to the glory and virtue which God confers on us; but if we read, “by his own glory and power,” there will be no ambiguity nor perplexity. For what things have been promised to us by God, ought to be properly and justly deemed to be the effects of his power and glory. 148
At the same time the copies vary here also; for some have δι ᾿ ὃν, “on account of whom;” so the reference may be to Christ. Whichsoever of the two readings you choose, still the meaning will be, that first the promises of God ought to be most highly valued; and, secondly, that they are gratuitous, because they are offered to us as gifts. And he then shews the excellency of the promises, that they make us partakers of the divine nature, than which nothing can be conceived better.
For we must consider from whence it is that God raises us up to such a height of honor. We know how abject is the condition of our nature; that God, then, should make himself ours, so that all his things should in a manner become our things, the greatness of his grace cannot be sufficiently conceived by our minds. Therefore this consideration alone ought to be abundantly sufficient to make us to renounce the world and to carry us aloft to heaven. Let us then mark, that the end of the gospel is, to render us eventually conformable to God, and, if we may so speak, to deify us.
But the word nature is not here essence but quality. The Manicheans formerly dreamt that we are a part of God, and that, after having run the race of life we shall at length revert to our original. There are also at this day fanatics who imagine that we thus pass over into the nature of God, so that his swallows up our nature. Thus they explain what Paul says, that God will be all in all (1Co 15:28,) and in the same sense they take this passage. But such a delirium as this never entered the minds of the holy Apostles; they only intended to say that when divested of all the vices of the flesh, we shall be partakers of divine and blessed immortality and glory, so as to be as it were one with God as far as our capacities will allow.
This doctrine was not altogether unknown to Plato, who everywhere defines the chief good of man to be an entire conformity to God; but as he was involved in the mists of errors, he afterwards glided off to his own inventions. But we, disregarding empty speculations, ought to be satisfied with this one thing, — that the image of God in holiness and righteousness is restored to us for this end, that we may at length be partakers of eternal life and glory as far as it will be necessary for our complete felicity.
Having escaped We have already explained that the design of the Apostle was, to set before us the dignity of the glory of heaven, to which God invites us, and thus to draw us away from the vanity of this world. Moreover, he sets the corruption of the world in opposition to the divine nature; but he shews that this corruption is not in the elements which surround us, but in our heart, because there vicious and depraved affections prevail, the fountain and root of which he points out by the word lust. Corruption, then, is thus placed in the world, that we may know that the world is in us.
