I took the rebuff and have since tried to avoid this error of humanifying the Godhead.
BUT - I just realized the other day as I was reading Ireneaus' robust account of humans-as-Image-bearers (in 'On The Apostolic Preaching') that this table turns on itself. I mean - if we fully allow our understanding of what a human is to be primarily informed by theology - then we claim that we humans bear the very image of what is true about God. That is, something about how we function and what we're made of (e.g. the fact that we have a body and a spirit, etc), is like how God is in godself.†
So - if this is a given (a dogmatic presupposition, of course, but that is the realm of the presenting rebuff i recevied, so, not inappropriate), then we actually can learn what God is like by looking at what is human. In more boring language: if our anthropology is theological, then our theology can be anthropological! So - maybe when the first person of the Godhead is referred to as 'Father', this is not just some metaphoric (or even analogic?, any readers know how S.Thomas parses this one?) ascription of a human concept on to an ineffable 'God-concept', but rather - God made humans in such a way—by having us be born from eachother, to have fathers, each of us, etc.—that it shows us a living example of how the Unseen functions. So when we profess - 'Eternally begotten of the Father' in the creed - it is like, literally, how we know Fathers to relate to Sons - that sons come from fathers, etc. likewise, The Son comes from The Father.
Boom! take that, Wheaton prof's! I intend on reflecting on this idea further - I have a feeling some gems might come of it.
I also like it as a sort of rationale for the lines I find myself thinking along, especially on this here blog.
†Furthermore - when the second person of the trinity assumed humanity in the person of Jesus of Nazareth - even fallen humanity became once and for all brought up into the God-head, and as we are being re-made into the image of righteousness by the Holy Spirit within us, we (who are, at the first and as a base-line, already image-bearers), are being made into the very likeness (a category higher than 'image', as developed by several church fathers, i think Didymus the Blind chiefly among them) of Christ - the second person of the Godhead. That is - we are even closer to looking like God now, thanks to the work of the 2nd and 3rd members of the trinity.
