加尔文:福音的终结，乃是是我们被模成像神，我们或许可以说，<神化>我们。
加尔文对于彼后1:4的解经是非常的精彩的。最精彩的是他的这句话：
that the end of the gospel is, to render us eventually conformable to God, and, if we may so speak, to deify us.
福音的终结，乃是是我们被模成像神，我们或许可以说，神化我们。
事实上，聚会处的公式“神成为人，为要使人在神的生命（partakers of eternal life ）和性情（partakers of the divine nature），而不是在神格上，成为神（to deify us.）”跟改革宗的教导，乃是一致的！
相对于某些改革宗的牧者对于聚会处的公开批判：
QUOTE:
归正神学查经 希伯来书 唐崇荣
http://cclw.net/other/tcr/xblscj/1/30.htm
十二、李常受弟兄说（我从来没有说「李常受弟兄说」，我就说「李常受说」。为什么呢？因为他不信三位一体的上帝，他不信耶稣是神，他相信耶稣是被造的。李常受有很多的信仰根本不是正统的信仰。）「神成为人是使人成为神」，怎么样驳斥这种说法？
答：「人成为神」，全本圣经没有这样的事情。在永恒中间他还是神，我们还是人。我们灵性最高最高的时候，我们还是人。
....
「基督道成肉身，是神变成人就是要人变成上帝」，这句话是很危险的，因为这个就没有本质的差异，以致于把「人」、「神」混在一起。我们只能说，「基督道成肉身是神成为人，要使人回到神那里去，使人像神，使人可以亲近神。」不能说我们人变成神。
我们会发现，聚会处的教导是‘更接近改革宗归正神学的祖师--加尔文的教导’的！
以下的原始资料请改革宗方面的弟兄姐妹参考。
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.
