Εν αρχη ην ο λογος!It's my pet theory that the disagreement about the nature of reason and the degree of its depravity is at the heart of the Catholic/Protestant difference.
Incidentally, when the Catholic Church uses words like "necessary" pertaining to God or his acts, it's a very conditional sort of necessary. God is ultimately free, even freedom itself. But what this means to me is that I prefer "fitting" to "necessary" to avoid confusion.
Also, because of the "formal" difficulties of theology -- all our concepts are rooted in created things, yet we attempt to talk about the Uncreated, so our language is obliged to be figurative -- sometimes the best approach to idea is what would seem to be poetic.
If you consider what we Catholics say of Mary, not in the sweeping doctrinal pronouncements but in more popular (and approved devotions, the "penumbra" around the big stuff becomes more understandable.
For example, the "ambo" (reading stand, lectern) at the Dominican House of Studies in DC, the place from which the Scriptures are read, has an image of a very pregnant Mary. Here the Word is brought forth.
Similarly, we call Mary "The Seat of Wisdom" and depict her with IHS on her lap --- the Wisdom of God deigned to use her as a thing to sit upon.
When I was still (at least nominally) a Protestant -- and in a Protestant Seminary), I realized that we could speak about Mary in this way:
"Full of grace," She was able to give complete assent to Love.
When she did so, Love entered deep within her, and grew in her.
At the proper time, she brought forth Love.
Having done so, she cared for Love and did what Love required.
She let Love go into the world, as was present at many of the works of Love, including at the triumph of "The Three Holy Days."
We are called to do no less, it seems to me.