What does Jesus’ identity as Son of God and son of Mary say to those who feel the burden of figuring out for themselves who they “really” are?
“We are in a collective existential identity crisis.” That was the title of an article in Psychology Today back in August of 2020. As you remember, that was still early in the pandemic. Routines were out the window. Uncertainties abounded. Feelings of impermanence and loneliness and fear were on the rise. The author of the article noted that we could no longer depend on many things we had long taken for granted. We were having to ask basic questions about what we do, where we belong, and who we are, all without a clear sense of what was actually happening around the world and in our backyard.
Such basic questions did not begin with COVID, of course. The pandemic simply brought to light uncertainties that had been lurking beneath the surface for quite some time.
Which brings me back to our collective identity crisis. In this “post-everything”[1] world, more than our institutions and philosophical foundations have been called into question. In the 1950’s, psychologist Erik Erikson began noting that identity confusion was particularly pressing at the stage of life we call adolescence. In 1957, the concept of a midlife crisis came into the picture in London when a Canadian psychoanalyst shared his research on middle-aged artists. More recently, life on the other side of retirement has raised new questions about identity for people who have spent most of their adulthood finding meaning and purpose through work (some of the most pressing cases of identity confusion in the congregation I served took place among the newly retired). Then there are the more politicized and publicized questions about identity: The gender morass, the growing challenge of artificial intelligence, and the quietly progressing world of cloning. To call our current situation a “collective existential identity crisis” seems too mild.
These basic and growing questions about identify came to mind when I read the only episode recorded in the canonical Gospels that describes Jesus in His adolescent years.[2] The great confusion surrounding our identity stands in sharp contrast to the unflappable certainty Jesus exhibited in Luke 2 regarding His identity. Even at the age of twelve, Jesus had no confusion about who (and whose) He was. “Why were you looking for Me?” He asked His mom. “Did you not know that I must be in My Father’s house?”
[Translation note: the text does not include the word “house.” This rendering comes from a translation decision that emphasizes the locality of Jesus’ presence in the Temple. A more literal translation would be something like this: “Did you not know that it is necessary for Me to be about the things of My Father.”]
The boy Jesus was clear about His identity as the Son of God. And He knew He would stay with the family business. But He also understood His identity as the child of Mary and Joseph. Verse 51 paints a picture of the kind of child parents dream of: “And He went down with them and came to Nazareth and was submissive to them.” He was a good son (in both ways) at the age of twelve. And He would remain a good son all the way to the cross (see Hebrews 3:5 and 5:8 regarding His obedience to the Father, and John 19:26-27 regarding His care for His mother).
He was a good son (in both ways) at the age of twelve. And He would remain a good son all the way to the cross.
But what does Jesus’ identity have to do with your hearers? How does Jesus’ certainty about His identity intersect with the collective existential identity crisis plaguing our world today? What does Jesus’ identity as Son of God and son of Mary say to those who feel the burden of figuring out for themselves who they “really” are? William Willimon rightly calls into question the notion that our identity is up to us. “Identity is too important a matter to be left to individuals,” he insists.[3] So, where do we get our identity? Willimon points to baptism.
So, does Paul. Although the apostle does not mention baptism directly in our epistle reading this week, Paul’s introductory comments to the saints in Ephesus could very well be read as a description of the baptismal identity of the people of God. There, Paul says the faithful in Christ Jesus have been (1) chosen before the foundation of the world (Ephesians 1:4), (2) adopted as sons and daughters into the family of God (Ephesians 1:5), and (3) redeemed and forgiven according to the riches of God’s grace (Ephesians 1:7). Such are the pillars of a Christian’s identity.
And that is a message people suffering through a “collective existential identity crisis” need to hear. The fact is, at various points in their lives, your listeners have been (or will be) uncertain about who they are. Some of them may be struggling with this right now. God’s promise in baptism does not answer every question we may have about our identity. More questions will probably arise for us individually and collectively in the coming years. But every baptized and believing Christian should know without a doubt, and it is your privilege to proclaim to your congregation this week, that, in Christ, they have been chosen by God, adopted as sons and daughters of the Father, and forgiven of all sin according to God’s lavish grace. With that sure and certain identity, we go forth in our various and ever-changing vocations as the people of God in Christ Jesus.
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Additional Resources:
Craft of Preaching-Check out 1517’s resources on Luke 2:40–52.
Concordia Theology-Various helps from Concordia Seminary in St. Louis, MO to assist you in preaching Luke 2:40–52.
Lectionary Kick-Start-Check out this fantastic podcast from Craft of Preaching authors Peter Nafzger and David Schmitt as they dig into the texts for this Sunday!
The Pastor’s Workshop-Check out all the great preaching resources from our friends at the Pastor’s Workshop!
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[1] I get the phrase from Zach Eswine’s, Preaching to a Post-Everything World (Baker, 2008).
[2] It is worth noting that the concept of “adolescence” as we know it did not exist until 1904.
[3] See his Peculiar Speech: Preaching to the Baptized, Eerdmans, 1992 (page 7).
