05_Biblica_1_A_Ferda_Layout 1 30/01/13 13:17 Pagina 572 572 TUCKER S. FERDA is not to create new terminology but to instill and frame well-known terminology in a proper theological setting. In addition, such a litur- gical composition is the least likely to suffer drastic change in the course of transmission, as circumcision was one Jewish rite largely unaffected by the destruction of the temple in 70 CE 52. In all, it can be regarded as probable that the use of “seal” for cir- cumcision was in use before, during, and after the time AE would have penned Ephesians, and that such a description of circumcision was often connected with Abraham and the identity markers of the covenant. III. Five Concluding Arguments: Spirit-sealing as Circumcision by the Spirit With the syntax, context, and logic of Eph 1,13-14 established, we can make five concluding arguments that secure that “sealed with the promised Holy Spirit” evokes circumcision. First, as many other scholars have noted, one finds in Paul, Acts, and elsewhere that the reception of the Spirit can serve as the equiv- alent of circumcision as an identity-marker 53. For example, Paul claims in Philippians that “we are the circumcision, the ones worship- ping by the Spirit of God and boasting in Christ Jesus and not confid- ing in the flesh” (Phil 3,3, my italics). Similarly, Paul says in Romans that “the (true) Jew is in secret, and (has) a circumcision of heart by the Spirit and not by the letter” (Rom 2,29, my italics). One also recalls the contrast between “flesh” and “Spirit” in Galatians, since the “flesh” language is crudely drawn from the rite of circumcision (cf. Gal 5,16-26) 54. So too, the author of Luke-Acts says that the initial claim of believing Pharisees at the “Jerusalem council” that Gentiles must be circumcised (15,5) is countered by testimonies that the Gen- tiles received the Spirit (15,8.12). The point in all these texts is that On dating the rabbinic traditions, see S.J.D. COHEN, From the Mac- 52 cabees to the Mishnah (Louisville, KY – London 22006) 210-213. For example, note KÄSEMANN (cited in DUNN, Romans 1-8, 209): “Paul 53 saw the gift of the Spirit as the eschatological equivalent to or fulfillment of circumcision”. Cf. M. LEE, “An Evangelical Dialogue on Luke, Salvation, and Spirit Baptism”, Pneuma 26 (2004) 88; A.W. ZWIEP, Christ, the Spirit and the Community of God. Essays on Acts of the Apostles (Tübingen 2010) 110. Cf. J.L. MARTYN, “A Law-Observant Mission to Gentiles”, Theological 54 Issues in the Letters of Paul (Edinburgh 1997) 7-24. © Gregorian Biblical Press 2012 - Tutti i diritti riservati