Scholarly Reflections
Daniélou, Jean, S.J. "Chapter Three: The Sphragis." The Bible and the Liturgy." Notre Dame, IN: University of Notre Dame Press, 1956, pp. 54-69.
The sphragis, or marking the recipient of baptism with the sign of the cross, is said by Basil to go back to the apostolic practice (Daniélou 1956, 54). Daniélou finds the timing of this marking of the baptizand to differ, at times, but always to be considered very important. It serves as the seal of baptism, the mark which indicates the Christian belongs to God. Daniélou remarks on the twofold interpretation of the seal, as it can indicate either belonging to the flock of God or being a soldier in Goid's army (Daniélou 1956, 56).
Because the sign of the cross serves as a mark of ownership, numerous authors used language of protection to describe it. Just as a sheep with a brand is protected by its owner or shepherd, so a Christian marked with the cross is under the protection of God (Daniélou 1956, 56-57). Daniélou observes that the participants in a military unit receive protection similar to that given by a shepherd to sheep. The members find their identity as they have received the sign of belonging (Daniélou 1956, 58).
Daniélou comments on the patristic understanding of baptism and the imposition of the cross as something which is feared by demonic forces (Daniélou 1956, 59). The Christian belongs to a Lord who has conquered Satan and will not allow his people to be overcome.
The sphragis was also used as a mark of a slave, either imposed by a master or, often, self-imposed by the slave as a sign of loyalty. Daniélou observes that this is an additional interpretation often applied to the sign of the cross (Daniélou 1956, 60). The Christian, as the one who bore the mark of God, was encouraged to live in light of that mark, the cross, and to mark himself with it regularly, remembering to whom he belonged (Daniélou 1956, 61). Daniélou details two accounts from early Christianity of the marking of the cross as an effectual means of rejecting demonic attack. These are in the Life of St. Antony and the Life of St. Gregory Thaumaturgus (Daniélou 1956, 62).
Daniélou further notes that Cyril (XXXIII, 513A) ties a sphragis of Abraham, circumcision, to a baptism in the Holy Spirit (Daniélou 1956, 63). This comment of Cyril serves to joion baptism both to the seal of entry into God's chosen people, but also to a spiritual indwelling of the Holy Spirit. It also makes sense of Paul's language which tends to equate circumcision and baptism (Daniélou 1956, 64). In baptism, then, the cross of Christ is applied to Paul, so he bears the marks of Christ in his body (Daniélou 1956, 65). There is, then, a connection for Paul of circumcision and baptism, but also a connection between a sphragis (baptism? the sign of the cross?) and the Holy Spirit. This relationship is taken over into patristic thought by Cyril of Jerusalem (Daniélou 1956, 66).
Because of the nature of circumcision and its relation to baptism and the sign of the cross, the sphragis was seen as indelible (Daniélou 1956, 68). The Christian's eternal life could not be taken away. Daniélou sees this conclusion as the seed of sacramental interpretation of baptism, an act and marking which cannot be undone.