05_Biblica_1_A_Ferda_Layout 1 30/01/13 13:17 Pagina 560 560 TUCKER S. FERDA tury CE (2 Clem.7.6; 8.6; Herm. Sim. 8.6; 9.16; Acts Paul 25; Ps.- Clem. 6.8) 9, the frequency of baptismal motifs in Ephesians (2,4-6; 4,4-6.22-24; 5,14.26) 10, and the close linkage between water bap- tism and reception of the Spirit in other New Testament writings 11. A second reading takes “sealed” to refer to confirmation which either precedes or follows baptism. This can be the laying on of hands or anointing with oil 12. The earliest connections between “seal” and confirmatory acts are found in the Apostolic Tradition of Hippolytus, the Apostolic Constitutions, and the writings of Novatian 13. A third option is that “sealed” means “empowered by” the Holy Spirit 14. Here the focus is not a particular rite (baptism, confirma- to baptism. See also D. MOLLATT, “Symbolismes baptismaux chez saint Paul”, LumVie 26 (1956) 205-228; R.C.H. LENSKI, The Interpretation of St. Paul’s Epistles to the Galatians, to the Ephesians, and to the Philippians (Minneapo- lis, MN 1961) 383; J. GNILKA, Der Epheserbrief (Freiburg 1971) 85; J. ERNST, Die Briefe an die Philipper, an Philemon, an die Kolosser, an die Epheser (Regensburg 1974) 280-281; BARTH, Ephesians, 95; MACDONALD, Colos- sians and Ephesians, 212-213. G.R. BEASLEY-MURRAY, Baptism in the New Testament (London 1962) 174, 177, concludes that seal refers to the pro- nouncement of Jesus’ name during baptism. For the use of “seal” for baptism in Clement of Alexandria and Tertullian, 9 see A Dictionary of Early Christian Beliefs (ed. D.W. BERCOT) (Peabody, MA 1988) 50-56. J. COUTTS, “Ephesians 1.3-14 and I Peter 1.3-12”, NTS 3 (1956-57) 115- 10 127, esp. 125, argues the berakah (vv. 3-14) was a baptismal hymn, and N. DAHL, “Adresse und Proöemium des Epheserbriefes”, TZ 7 (1951) 241-64, esp. 261- 264, argues that Ephesians was written to teach Gentile converts about baptism. R.P. MARTIN, “Patterns of Worship in New Testament Churches”, JSNT 11 37 (1989) 71; D.J. MOO, The Epistle to the Romans (NICNT; Grand Rapids, MI 1996) 366. There is mention of anointing with oil in Cyril of Jerusalem, Catech. 12 20.3 (NPNF 2 7,147), and Basil, Spir. Sanct. 27.66 (NPNF2 8,41-42) claims that placing the sign of the cross on the forehead was started by the apostles themselves. Hippolytus, Trad. ap. 20.8; 22.3 in Treatise on the Apostolic Tradition of 13 St Hippolytus of Rome (ed. G. DIX) (London – Ridgefield, CT 21992) 32, 39; Anonym., Con. ap. 7.22 (ANF 7,469); Novatian, Trin. 29.16 (FC 67,102). Didymus the Blind, Spir. Sanct. 20 (ACCS 8,118) claims that “One who 14 takes on discipline and virtue receives in his own character the seal”. For Ori- gen, to be sealed means to gain “clarification and explanation” on spiritual matters, and Jerome believes the seal makes the believer possess “His (the Holy Spirit’s) brightness and image and grace”. See HEINE, The Commen- © Gregorian Biblical Press 2012 - Tutti i diritti riservati