Cortez’s Theological Anthropology Analysis Essay Sample

Dr. Marc Cortez is the current Professor of Theology, Director of the Ph.D. program as well as Director of M.A in Biblical and Theological Studies at Wheaton College in Wheaton Illinois. He holds at least 5 degrees, a bachelors, three masters, and a doctorate from almost as many schools such as Multnomah Bible College to University of St Andrews. He is considered to be an expert in over 12 arenas ranging from theological anthropology and Christology, to specific doctrines, and including in depth dives into people from the early church up to Karl Barth of the 20th century. He has focused much of his writings on the topics of theological anthropology like the one we are reviewing today, but Cortez has stated that his largest area of interest is the relationship between Christology and anthropology. His most recent undertaking has been an in depth focus on the imago Dei. 

In Cortez’s Theological Anthropology you see his attempt to build a foundation on which we are to understand the very topic stated in the title of the book. Based upon the brevity and simplicity of the table of contents we see the book briefly, an intro followed by looks at the Imago Dei, human Sexuality, the unity and intertwined workings of the mind and body, really understanding the idea of free will as expressed in scripture, and a conclusion. 

In the introduction we find Cortez laboring to bring our attention to an understanding of humanity from a Christological perspective. He opens the first page with a simple example of self-consciousness, using a farm animal to get the idea across. It is one of the things that has set mankind apart from every other creature that was created by God. It is also one of the primary arguments for mankind to express dominion over the rest of creation. Cortez takes a head on approach to answering the question of “Who am I?” and the question of “What am I?”. Cortez goes to great effort to give a theological view on the essence of humanity, reservedly so with the understanding that the questions will not be resolved until Christ returns and we are made like him as scripture points out. 

Cortez attempts to lay a foundation to the understanding that Jesus is the crowning glory of humanity. He drives the point from the argument of the Imago Dei. If we are asking and answering the great questions of life like who or what am I, then we ought to give even greater effort in our understanding of what is stated in scripture as the adorning of the image of God upon his greatest creation. With a relatively small number of occurrences of the Imago Dei idea in scripture, just 3 in the Old Testament and six in the New Testament, it is something that requires careful consideration to fully grasp the idea. Much of the argument arises as a teleological issue rather than a simple linguistic issue. Even though theologians find common ground on many positions that define the image of God, but they also stand in opposition on almost as many, a primary one being the reflection of God’s image. How were we created and how is that lived out, is the image of God and as a reflection of him in every way. 

The childlike understanding of the differences in the creation of humans is often underestimated and simplified or blurred to the point that clarity is not frequently found. But Cortez addresses the “baffling enigma” with efforts to turn on the lights to the dark room known as sexuality. If we are to grasp the entirety of humanity, we must grapple with the sexuality of created persons. Cortez even labels it as an unavoidable anthropology. To an extent, who you are will never be disconnected from who you are sexually, this falls into the category of theological anthropology which is why it is given its own chapter in a book that has only six chapters. In a world and culture where gender is made up by biology and influences, it is and always will be defined theologically. Our sexuality not only teaches us something about our own need for bonding with one another but also our need to bond with God. 

What is the proper human ontology? Much of Cortez’s book deals with this quandary. Which is no surprise that it is found close to the middle of the book itself for it is a central idea and issue to a correct understanding of us. Mind and body are only the larger understanding of the embodied and mental. Not just in body but in realms there are mental and physical existence as many types of dualism will argue for. If the example is Christ as seen in scripture, then we must be ok accepting that there will still be parts that we will not comprehend. 

Cortez then goes on to address a topic that is rarely debated, free will. Obviously, I say this in jest for it has been hotly debated for centuries. And as Cortez states he attacks it “in a more direct manner”. More than a millennium has been spent addressing this portion of anthropology and we have yet to resolve it, and probably never will. He gives succinct descriptions for common areas of thought surrounding the topic often included with a slight rebuttal. He even addresses the debate itself, the birth, the foundation, and the purpose of the debate. We are not all working with the same definition of free will and this gives way to the extent of compatibility, which then births the authenticity of the choice and or determinism. 

Cortez uses the anecdote of this being our Herculean task, one that is seemingly impossible. This would often be daunting for many to begin to climb the hills of theological anthropology and human ontology, but it is one that should be undertaken. “Thinking theologically about being human”, I think is not only one of the most accurate and needed truths in our thoughts but also one of my favorite subtitles in the book. He concludes the book not with all the answers but with more thoughts to be hashed out based upon what has been discovered in the previous 5 chapters. 

The efforts of Dr. Cortez’s Theological Anthropology: A Guide for the Perplexed result in a challenging undertaking of an ontological engaging of humanities biggest questions. From the beginning of the book Cortez begins to lay bricks whose efforts are to build a methodically constructed foundation that stabilizes his own arguments of deeper consideration for the one who seeks to answer, “who am I, what am I?”. If these topics have not been studied by the reader enough to know relatable works, then let me be certain to tell you that what Cortez does here in Theological Anthropology is done with the precision of a heart or brain surgeon. An oddity to the design of Cortez’s Theological anthropology is that we do not always get a clear picture as to where Cortez lands on some of the specific objections brought up. He reveals the general consensus and the popular disagreements at the same time being objectively centered in his rendering of thought. 

Structurally each chapter is well built with the same requirements that comprise a good argument. Cortez labors on each topic such as the image of God, sexuality, mind and body, and free will at the beginning of their perspective chapters to give enough information that the reader even if unlearned in the topic will be able to complete the chapter having learned several leading arguments along with their strengths and weaknesses. Once you have read the first two chapters then the reader has already gained the pattern for the remainder of the book. Cortez is unapologetic when it comes to presenting what he believes to be faults in others’ views as well as the holes that are found in each of the primary views regarding the topic of the chapter. 

Cortez does a great job wrapping up each chapter by summarizing each argument made and by laying out the path he would take going forward. Each conclusion gives the reader who desires to go deeper on that specific topic leans toward the direction that Cortez himself would most likely undertake himself. It is clear by Cortez’s writing of this book and by his educational background that he is more than qualified to take on this endeavor. Mainly because he does not claim to have all the answers, but this also is most likely a point of contention for many who will read this book. If Cortez has left anyone wanting more regarding a specific topic discussed, then surely the extensive list of resources at the end of his book will serve as a guide or starting point for further research. 

I find the most glaring issue with Cortez’s book to also be a breath of fresh air. It is the fact that he left questions open, unanswered. That he did not feel the need to give definitive answers to every question asked. I appreciate that and find it annoying at the same time. In stark contrast, he was seemingly able to bring almost everything back to a Christocentric perspective that assuredly grounds the reader repeatedly throughout the book. This is done almost unnoticeably which speaks to the ability of Cortez to drive the reader and reaffirm the writers desired perspective. He returns to Christ and his image as the beginning, the middle and the ending of an argument. 

I expected more answers than I received from Cortez, but I also received a more balanced understanding of not only the topics discussed but also the most common views of the theologically minded thinkers. Cortez is not for the faint of heart or those just beginning their journey into the ontological or even the teleological studies although I would not encourage anyone to steer clear of this book. In fact, I would encourage a hungry believer to engage with and to slowly walk through that which Cortez has gathered and revealed.