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What Scholer developed about "approaching" God continually and cultically through the mediatorship of Jesus might have been appropriated in favor of H.'s argument.
The devaluation and obscuring opened "a yawning gulf between man and the purely divine Christ, and the saints were naturally called in to bridge this gulf." Congar suggests that Mary, too, was called upon to fill in "the empty space." Christ was then perceived as remote from humanity, which created a need for "a sort of human mediatorship between him and ourselves which our Lady can fill." This process had links to the view of Christ in Marian literature as the stern judge, and Mary as wholly merciful.
He makes the judgment that because of these difficulties with the Platonic concept of the eternal ideas, "modern theology refrains from following this route in its interpretation of the mediatorship of the Son in creation."(35) He also makes the point that the Platonic concept of the ideas fails to do justice to the biblical notion of the contingency and historicity of creation.
The inclination to withdraw from mediatorship has long marked our race.
But Catholics and other Christians believe that Jesus' unique and final mediatorship of saving grace is a datum of revelation that is to be received in faith, grasped with the assistance of reason, and articulated with intelligibility in every era.
First, not only is the text in question less than blazingly clear (since the priest's alleged resemblance to Christ is filtered through the notion of mediatorship), but it is more or less stray and nontechnical in nature, as is the passage cited by Butler in which Bonaventure uses nuptial imagery to describe the bishop's relation to the Church.