05_Biblica_1_A_Ferda_Layout 1 30/01/13 13:17 Pagina 567 05_B “SEALED” WITH THE HOLY SPIRIT (EPH 1,13-14) AND CIRCUMCISION 567 receive the promise of the Holy Spirit through faith” (3,14). Thus, the point of receiving the Spirit evx avkoh/j pi,stewj is that the Galatians are recipients of “the blessing of Abraham” and recipients of “the promise” (v. 14). In other words, with the Spirit they are marked as God’s people. (iii) Paul is straightforward enough in Romans 8: “For as many as are led by the Spirit of God are sons of God” (8,14). Paul later specifies that this received Spirit testifies that believers are “sons of God” (ui`oi. qeou/) and therefore “heirs” (klhrono,moi, vv. 16-17). (iv) In the beginning of 1 Thessalonians, Paul assures his hearers of their election by recalling that “our gospel did not come to you in word alone but also in power and in the Holy Spirit” (1,5). Though the terminology here is different from that found in Galatians and Romans, the idea is the same: the Thessalonians can be sure that they are elect because they experienced the Holy Spirit. Like “son” and “heir” and “child” in Galatians and Romans, “election” is a term for the chosen people of God (cf. Rom 11,7.28). (v) Lastly, in Acts, some believers among the Pharisees claim that Gentiles must be circumcised and keep the Law of Moses “to be saved” (15,1). The rebuttal is that Gentiles do not have to be circumcised because “(God) gave the Holy Spirit just as also to us (Jews)” (15,8). The logic is the same as that in Galatians, Romans, and 1 Thessalonians above: the Holy Spirit marks out God’s people destined for salvation. As the Spirit fell on Israel at Pentecost (2,1-5), so too did the Spirit fall upon Cornelius and his companions (10,44-48), making ready one people “prepared for the Lord” (Lk 1,17). These several texts swim in the same theological stream as Eph 1,13-14 35. The “we/you” Jew/Gentile contrast raises the question of who belongs in God’s household (2,19) and what identity mark- ers make this inclusion clear. In addition, that Eph 1,13-14 resem- bles a “missionary report” makes it more likely that issues of communal-identity are central. Thus, as in Gal 3,1-5, where Paul reflects on his initial proclamation of the gospel, and as in 1 Thess Such is true if AE is Paul himself, or if AE is a later author drawing on 35 Pauline traditions like those surveyed above. The persistence of this assumed premise in diverse contexts, genres, and time periods makes clear its influence. © Gregorian Biblical Press 2012 - Tutti i diritti riservati