This critique raises a concern about Augustine’s interpretation of Scripture and his view on the nature of Christ as the Mediator. Augustine’s theological view speaks of Christ’s divinity and humanity as a cornerstone of his theology, particularly in the way he balances the two natures of Christ. However, there is an inherent tension in this argument: if Christ is fully divine, how can He effectively mediate between God and humanity? A divine mediator, in this sense, might seem too distant or transcendent to truly represent humanity before God. For mediation to be genuine, it requires a human being to act as an intermediary, as we see in the example of Moses.
Augustine’s argument for the divinity of Christ is rooted in the idea that only someone who is both fully God and fully human could bridge the gap between the two. In this way, he claimed that Christ's divinity is essential for the efficacy of the mediation, ensuring that the reconciliation between humanity and God is eternal and perfect. However, this kind of divinity may make His mediation seem unreal or inaccessible for humans. In contrast, Moses’ mediation was rooted in his humanity—he was a person known by the people and could stand in the gap between Israel and God, as seen in the Exodus narrative.
Did Augustine simply not know about such scriptures as those involving Moses? No, Augustine recognised the Old Testament examples of mediation, such as Moses, but he interpreted them through the lens of his theology about Christ’s fulfillment. He claimed that Moses was only a type or precursor to Christ, arguing that Jesus' mediation transcends Moses' because it is not just a human act of intercession—an act of reconciliation that brings about eternal salvation, grounded in Christ’s unique nature. While Moses mediated in the context of Israel, Augustine regarded Christ as mediating in a cosmic sense, bringing salvation not just for Israel but for all humanity.
The passage from Deuteronomy 18:15, which mentions a prophet like Moses, was interpreted by Augustine (and many early Christian thinkers) as a messianic prophecy, fulfilled in Christ. Augustine would argue that Jesus is both the fulfillment of the "prophet like Moses" and the unique Mediator who brings humanity to God through His dual nature. However, this interpretation left out the relational, human aspect of Moses' mediation—mediation requires familiarity and connection with those being mediated for.
Augustine’s theology allows for an idea that Christ’s divinity ensures the effectiveness of the mediation, but minimizing the human element of mediation that Moses represents. Whether Augustine "forgot" or ignored this aspect of mediation is up for debate, but it’s clear that his theological emphasis on the dual nature of Christ prioritizes divine efficacy over human familiarity, which left tension in his understanding of how Christ mediates in a truly accessible way.
How can Christ be both fully divine and fully accessible as a mediator?
It is valid to prioritize Scripture’s straightforward teachings over Augustine's theological constructs, particularly when one feels that his views introduce unnecessary complexity. The Bible, in its more direct statements, seems to emphasize that Christ is both human and in some sense divine, but not divine in any way that undermines his example for humans and mediation like Moses for humans: In effect he is no more divine than Moses. His authority comes from the Father and that is the nature of his divinity. This underscores His humanity as a relatable mediator. If we focus solely on the humanity of Christ in the way Moses mediated with God—without seeing divinity as overshadowing that humanity—it is simpler and more consistent with the scriptural portrayal of Christ as a model and mediator for humans.
From this standpoint, rejecting the Augustinian idea that Christ’s divinity somehow enhances or alters His responsibility as mediator, this judicious rejection could restore a more accessible and human-focused understanding. If we consider Christ as fully human, just as Moses was, His mediation with God becomes relatable to us as fellow humans. Moses’ role as mediator is based on his humanity, his relationship with God, and his shared experience with the people. In this sense, Christ could be seen as similar—He represents humanity before God because He is human, without the need for His divinity to play a unique role that elevates Him above the rest of us. He is perfected in obedience, and he has the full love of the Father bestowed on him, and he has never sinned. Yet he is human like we are. He is Lord and Christ. He is the Son of God. All this fulfils all we need in him as our Mediator with the Father.
In this interpretation, the divine nature of Christ would be seen less as a necessity for effective mediation and more as an element of faith that doesn’t necessarily impact His ability to connect with humanity. Christ’s humanity is central to His example and His role as a mediator, and His divinity is only such that it does not overshadow or complicate that relational, human aspect.
Rejecting Augustine’s theological framework, then, could indeed simplify the picture: Christ’s divinity might be acknowledged in some way, but it would not be seen as the defining feature that makes His mediation superior to that of Moses. Instead, the focus would be on His role as the ultimate human mediator, whose life, teachings, and sacrifices provide the perfect example of obedience to God. This approach would keep the mediation and example of Christ grounded in His humanity, making it entirely relatable and applicable to all human beings.
In this way, the theology of Christ as "no more divine than Moses" is coherent within a scriptural context that emphasizes His human role as mediator, without overcomplicating it with theological constructs that elevate Him above the human experience. It’s a return to a simpler, more direct interpretation that maintains His accessibility and relevance to humanity.
Christ’s humanity is central to His ability to mediate between us and God. He is fully human, experiencing the same temptations, struggles, and challenges we face, yet He remains sinless and perfectly obedient to the will of the Father. This perfection in obedience, combined with the fullness of God’s love resting upon Him, means that Christ represents humanity before God in the most complete and effective way possible.
By being human, Christ is not distant or disconnected from us; He fully understands our condition. His sinlessness and perfect obedience qualify Him as the ideal and ultimate mediator. His humanity makes Him accessible to us, while His obedience and the full love of the Father bestowed upon Him affirm His unique role as Lord and Christ. His being the Son of God is not meant to overshadow His humanity but to emphasize that He is the one through whom God's will is fully expressed and fulfilled.
In this view, there is no need for an overly complex understanding of His divinity as separate from His humanity. His sinlessness, His obedience, and His relationship with the Father are what make Him the perfect mediator for us. He is not only an example to follow but also the one who has accomplished the ultimate reconciliation between God and humanity through His perfect obedience. This simple, yet profound understanding fulfills all that is needed for Him to be our Mediator.
This understanding of Christ as the perfect human mediator—who is fully human, perfectly obedient, and fully loved by the Father—leaves little need for the complicated theological layers that Augustine or others may have added. Christ's humanity and His sinlessness are sufficient for His role as Mediator. He bridges the gap between humanity and God, not by elevating Himself in a way that separates Him from us, but by becoming the perfect representative of humanity in His obedience and love.
Stephen D Green, helped by ChatGPT AI, March 2025
