11 research outputs found
Biskupska i prezbiterska (ili svećenička?) služba u Svetom pismu
No full textIt is quite difficult to speak about bishops and presbyters and their ministries in the Holy Scripture since biblical terminology explains their functions quite differently than they are known today. According to this, the author primarily emphasizes the terminology and some scriptural evidences of ministries in question. The author explains words such as presbyter, bishop (episkopos) and priest, showing first how the biblical word for presbyter (=elder) diverges from the biblical word priest (kōhēn; hiereus). Similarly, the biblical word episkopos (bishop) does not have the same modern meaning as it has today, where it means the third order of ordained minister, while in the Bible it means a supervisor or a protector of the community. It is possible to say, the author concludes, that the offices of bishop (episkopos) and presbyter (=elder) should be considered in the sense of duty, while the priest (kōhēn; hiereus) deals with sacred things. Furthermore, basing the evidence on biblical texts, the author gives some clarification about the development of the offices of priests, presbyters, and bishops, both in the Old and in the New Testament. The scriptural data reveals that these offices have emerged and evolved in response to a variety of needs and leadership in the community. In conclusion, the author asserts that it is quite difficult to establish a clear terminological and functional link between biblical terms and duties of priests-presbyters-bishops and their actual offices. At least, according to the Scripture, it could be said that a priest, priest-presbyter, or a bishop-presbyter should be considered as offices that tend more to sacred and spiritual things rather than temporal things. Their ministries (as known today) are mostly linked with successive theological reflections, when they became more ordered, uniformed, and regulated
Bishops and Presbyters and Their Ministries in the Holy Scripture
No full textSvoje razmišljanje o biskupskoj i prezbiterskoj službi u Svetom pismu autor započinje razlaganjem o terminološkoj distinkciji pojmova prezbitera, biskupa i svećenika. Prema svetopisamskim tekstovima one su pojmovno udaljenije od onoga što suvremeni čovjek misli kada govori o tim službama ili, bolje rečeno, osobama. Iz detaljne terminološke analize proizlazi kako u Svetom pismu postoji razlika između riječi prezbiter i svećenik. Na temelju dobivenih rezultata, prva bi označavala osobu koja se brine za profano, dok bi se druga odnosila na osobu koja se brine za svete stvari. Biskup je, s druge strane, osoba koja nadgleda zajednicu. Na temelju biblijskih tekstova autor u drugome dijelu rada iznosi svjedočanstva o utemeljenju i razvoju svećeničke, prezbiterske i biskupske službe pokušavajući obrazložiti prethodno utemeljenu terminološku razliku, kao i uočljivu promjenu situacije u novozavjetno vrijeme. Činjenica koja je stalna jest da su službe svećenika, prezbitera i biskupa funkcionalno i pojmovno, barem prema onomu što donose tekstovi Svetoga pisma, postavile temelje za daljnja razmišljanja i teološka utemeljenja tih službi.It is quite difficult to speak about bishops and presbyters and their ministries in the Holy Scripture since biblical terminology explains their functions quite differently than they are known today. According to this, the author primarily emphasizes the terminology and some scriptural evidences of ministries in question. The author explains words such as presbyter, bishop (episkopos) and priest, showing first how the biblical word for presbyter (=elder) diverges from the biblical word priest (kōhēn; hiereus). Similarly, the biblical word episkopos (bishop) does not have the same modern meaning as it has today, where it means the third order of ordained minister, while in the Bible it means a supervisor or a protector of the community. It is possible to say, the author concludes, that the offices of bishop (episkopos) and presbyter (=elder) should be considered in the sense of duty, while the priest (kōhēn; hiereus) deals with sacred things. Furthermore, basing the evidence on biblical texts, the author gives some clarification about the development of the offices of priests, presbyters, and bishops, both in the Old and in the New Testament. The scriptural data reveals that these offices have emerged and evolved in response to a variety of needs and leadership in the community. In conclusion, the author asserts that it is quite difficult to establish a clear terminological and functional link between biblical terms and duties of priests-presbyters-bishops and their actual offices. At least, according to the Scripture, it could be said that a priest, priest-presbyter, or a bishop-presbyter should be considered as offices that tend more to sacred and spiritual things rather than temporal things. Their ministries (as known today) are mostly linked with successive theological reflections, when they became more ordered, uniformed, and regulated
Zopyrion’s Scythian Campaign: Historical and Historiographical Problems
No full textAs related by Quintus Curtius and Macrobius, Zopyrion, who was appointed by Alexander as episkopos of Thrace, attacked Olbia in c. 326 BC. He was annihilated along with his army by the resistance of the city and a storm. The defeat provoked an uprising in Thrace, which had to be subdued. The event, however, occurs in Justin’s Epitome earlier than it had taken place, and coincides with Antipater’s campaign against Agis III of Sparta. This mistaken chronology can be blamed on Justin’s manipulation of Trogus’ Philippic Histories. Justin, who was a native of the Western Black Sea coast, aimed to highlight this debacle of Alexander’s army and to extol the bravery of the Scythians. Therefore, this author makes no reference to the Thracians and the Olbiopolitans. This interest in the deeds of the Western Scythians appears in other passages of Justin’s Epitome. Trogus’ source might have also been influenced by local traditions from the Black Sea area which would explain why the Zopyrion affair occurred at the conclusion of the Book XII of the Philippic Histories
A comprehensive survey of Federated Intrusion Detection Systems : techniques, challenges and solutions
No full textPublisher Copyright: © 2024 The AuthorsCyberattacks have increased radically over the last years, while the exploitation of Artificial Intelligence (AI) leads to the implementation of even smarter attacks which subsequently require solutions that will efficiently confront them. This need is indulged by incorporating Federated Intrusion Detection Systems (FIDS), which have been widely employed in multiple scenarios involving communication in cyber–physical systems. These include, but are not limited to, the Internet of Things (IoT) devices, Industrial IoT (IIoT), healthcare systems (Internet of Medical Things/IoMT), Internet of Vehicles (IoV), Smart Manufacturing (SM), Supervisory Control and Data Acquisition (SCADA) systems, Multi-access Edge Computing (MEC) devices, among others. Tackling the challenge of cyberthreats in all the aforementioned scenarios is of utmost importance for assuring the safety and continuous functionality of the operations, crucial for maintaining proper procedures in all Critical Infrastructures (CIs). For this purpose, pertinent knowledge of the current status in state-of-the-art (SOTA) federated intrusion detection methods is mandatory, towards encompassing while simultaneously evolving them in order to timely detect and mitigate cyberattack incidents. In this study, we address this challenge and provide the readers with an overview of FL implementations regarding Intrusion Detection in several CIs. Additionally, the distinct communication protocols, attack types and datasets utilized are thoroughly discussed. Finally, the latest Machine Learning (ML) and Deep Learning (DL) frameworks and libraries to implement such methods are also provided.Peer reviewe
The Office of Priest in The Dialogue Between The Roman Catholic Church and The Evangelical-Reformed Church
No full textIn this article, which deals with the office of ministry in the Roman Catholic
Church’s dialogue with the Evangelical Reformed Church, the author states
that the Church is based in her activities on the mission of Jesus as well as on
the power of the Holy Spirit and living the faith of the first apostles she preserves
her apostolic nature. The analysis of dialogue documents shows that the
common priesthood of the baptized does not mean that there are no special
features which, within the Church, are exercised by the representatives of a
particular office, entrusted with the ministry of Word and sacrament. It was
stressed that the liturgical validity of the act of ordination provides the epiclesis
of the Holy Spirit during the laying on of hands on the newly ordained by a
group of clergy. The Catholics and Reformed point to difficult issues such as
apostolic succession, although their views on its significance remain divergent.
It is highlighted that the fundamental structure of the Church and ecclesial
authority are collective in nature, which in the Reformed tradition is reflected
in the synodal system of church government and in the Roman-Catholic confession
is fulfilled in the College of Bishops. The both denominations have also
confirmed the existence of the fundamental structure of the office of bishop,
priest and deacon, having its origins in apostolic times. The Catholics and Reformed
emphasize the need of episkopé on the local, regional and global levels and at the same time they note some differences regarding who, on each of
these levels, can be considered as episkopos and what his function is to be.
It is also pointed out that according to the doctrine of the Catholic Church,
each ordained acts in persona Christi, and his office consists of the ministry of
the sent who acts on behalf of the Saviour in the service of the Word of God.Ks. dr MARIUSZ PIECYK – prezbiter diecezji Fréjus-Toulon (Francja);
święcenia prezbiteratu przyjął we Włocławku w 2005 roku; studia na
Uniwersytecie Kardynała Stefana Wyszyńskiego w Warszawie (2007-2011),
doktor teologii – specjalność: teologia ekumeniczna; wykładowca teologii
ekumenicznej w seminarium w La Castille oraz w Institut Diocésain
de Formation Pastorale w Toulon; referent ds. ekumenizmu w diecezji
Fréjus-Toulon.Institut Diocésain de Formation Pastorale w Toulon13/213114
El concepto de pastor y función pastoral en el Vaticano II
No full textSummarium
Procul dubio Concilii Vaticani 11 fuit final itas pastoralis. Hanc vera indolem pastoralem ita diversissimus quisque ommentator proiecit ut pastoralem obieceret iuri, dogmaticae pastoralem, et pastoralem morali. lus canonicum vi gens non pastorale perpensum praeteritum est ac ius pastoral e coeptum est efflagitari. In constituenda dioecesi, curia iuridica a pastorali distenguebatur, prodentibus praxi multoties sectis atque obiectis diversis muneribus episcopi dioecesani. Tum auctor affertur ad exquirendum quemnam Vaticanum 11 intellegat pastorem, quidnam munus pastorale. Cum documenta concilii -imprimis constitutio Lumen gentium et decretum Christus Dominus- de pastare et de munere pastorali disserentia nobis designarent fontes textus diversos Veteris Novique Testamenti, examinatur hic conceptus pastoris et muneris pastorales iuxta S. Scripturam et extra Bibliam litteras Procter earum connexiones cum biblicis litteris. Sic studet conceptui pastoris et muneris pastorales apud aegyptios, mesopotamicos, phoenissos, chananaeos, graecos et hellenisticos. Priusquam quaestio disseratur de conceptu pastoris et muneris pastora lis in Veteri Testamento, quaedam brevia referuntur super vita pastorum palestinensium et pastoriciis verbis. Res pastoralis in Veteri Testamento plerumque exquisita est ad rationem chronologicam. Agitur itaque primum ut conceptus inveniatur pastoris et muneris pastora lis tempore patriarcharum. Deinde disputatur rei pastoralis connexiones cum regalis dignitatis institutione. Paragraphis diversis studet conceptui pastoris et muneris pastoralis in psalmis, prophetis exsilio praecurrentibus, Ezechiele, Zaccharia, Isaiae libro denique, postremo psalmo 23. Rei pastora lis studium in Novo Testamento aperitur visione generali quam prosequitur consideratio synopticorum, loannis, caeterorumque scriptorum N. T. Ratione habita earum momenti, paragraphus dicatur connexionibus inter «pascere» et «episkopos», inter pastorem et episcopum atque eorum synonima aetate apostolica. Huius sectionis studium finitur interpretatione S. S. Patrum ad textus Scripturae de re pastorali. Postquam conceptum obtulerit pastoris et muneris pastora lis in Sacra Scriptura, eidem rei studet in Vaticani 11 documentis. Confirmatur usus vocabuli in documentis conciliaribus, atque inopia terminologicae uniformitatis cum de munere pastorali agitur. Tum conatur invenire notionem etquod eadem continetur muneris pastoralis episcoporum et presbyterorum. Sic assequitur conceptum pastoris et muneris pastora lis in Concilio Vaticano 11.
--------------------------------------------- Abstract
There is no doubt that Vat. 11 was characterized for its unmistakeable pastoral orientation. But this pastoral concern has been so emphasized by Vat. II's commentarists that we have arrived to a kind of oppostion between pastoral and law, pastoral and dogma, pastoral and moral. Rejecting current Canon law as unpastoral, a new pastoral law was sought. On a diocesan level distinctions began to be made between juridical government and pastoral government, with the corresponding divisionsand contradictions in the diocesan bishop's real functions. This state of things brought the author to study what Vat. 11 really meant by pastor and pastoral tunction. Given the pastoral references of Council documents, particularly the Constitution Lumen Gentium and the decree Christus Dominus, to texts of the Old and New
Testaments, the author analyzes the concept and misión of shepherd in Holy Scripture, and also in extrabiblical literature for its relation to biblical texts. Hence the idea and mission of shepherd is studied in ancient Egypt, Mesopotamia, Phenicia, and Chanaan along with Greek and Hellenic civilizations. Befare entering into the question of shepherd in the Old Testament, brief references are made to the life of shepherds in Palestine as well as to pastoral terms in the Bible. The pastoral theme is studied in the Old Testament chronologically. In the first place, in the time of the Patriarchs ,and later, in the Monarchy. Different sections are dedicated to the concept of shepherd in the Psalms, in pre-exilic prophets, in Ezechiel, in Zachariah, in the Book of Isaiah. and finally. in Psalm 23. The study of the pastoral theme in the New Testament begins with an overall vision, followed by specific considerations of the Synoptic authors. the Gospel of Sto John, and the remaining writings of the New Testamento A special partdeals with the relatioship between pastoral ca re (apacentar) and episkopos, between shepherd and bishop-along with their synonyms in Apostolic times. The section ends with patristic interpretations of pastoral texts in the Bible. After reviewing the concept of shepherd and pastoral function in Holy Scripture. the theme is studied in the documents of Vat. 11. The use of the word shepherd is considered in Council documents, and a lack of terminological uniformity when speaking of pastoral function is noted. The author then makes an attempt to find the notion and content of the pastoral munus of bishops and priests. arriving in this way to the concept of shepherd and pastoral function in Vat. 11
SECONDO: A platform for cybersecurity investments and cyber insurance decisions
No full textThis paper represents the SECONDO framework to assist organizations with decisions related to cybersecurity investments and cyber-insurance. The platform supports cybersecurity and cyber-insurance decisions by implementing and integrating a number of software components. SECONDO operates in three distinct phases: (i) cyber-physical risk assessment and continuous monitoring; (ii) investment-driven optimized cyber-physical risk control; and (iii) blockchain-enabled cyber-insurance contract preparation and maintenance. Insurers can leverage SECONDO functionalities to actively participate in the management of cyber-physical risks of a shipping company to reduce their insured risk
Guide to Dalmatia: De Traux's Description from 1805
No full textMaximilian De Traux (1766-1817) was an engineering officer in the Austrian army. In 1803, he became the head of the engineering administration in Zadar, in which role he travelled all over Dalmatia during the following two years, gaining a solid knowledge of the region. In 1805, he produced a description of the land, nowadays preserved at the National Library of Serbia in Belgrade. It was published under a somewhat clumsy title Festungen Dalmatiens und Albaniens nebst vorliegenden Inseln, und Beschreibung (Fortifications of Dalmatia and Albania, as well as the neighbouring islands, and their description) and dedicated to Johann, Archduke of Austria, but in fact it was intended for the Austrian ruling house in general, in order to help them govern the lands which had come into their possession only a few years before. The book consists of two parts: textual and illustrative, the latter including 29 figures. In the textual part, De Traux largely focuses on the state of Dalmatian fortifications, including mainland settlements and those on the islands. He then describes the geography of the area and the communication lines with regard to the defence potential and the need of investing in the construction of new fortifications. The population is described in the tradition of Alberto Fortis, whereby he distinguishes between two types: the urban inhabitants, which resemble the Italians in all aspects, and those of the hinterland, the so-called Morlacs. He also describes “Albania”, the area around Boka Kotorska, previously governed by the Venetian Republic under the name of Albania Veneta. In this section he addresses, among other things, the problem of the Orthodox population, arguing that it would be beneficial to appoint a separate Orthodox bishop (episkopos) for “Albania” and that the Orthodox will never be loyal subjects to a Catholic monarch as their religion creates a state within the state. The illustrative section of De Traux’s report includes ground plans of various fortifications and maps of Dalmatia, the Kvarner Islands, and “Albania”. At the very beginning, there are separate illustrations, with a particular focus on Sanmicheli’s Land Gate. It was given a special place in the report and, although it was still a part of the fortification belt and played a role in communication and defence, De Traux did not waste a word on that aspect, commenting instead on its symbolic role as an entrance to the main Venetian city of Dalmatia. De Traux’s booklet is rather small (11x19 cm) and thus the author calls it “a pocketbook” (Taschenbuch). This can be explained by its aim: it had to be handy and easy to use by its addressee, Archduke Johann, and this aspect was obviously more important than a possible representative character. Because of the size, De Traux’s ground plans had to be limited in the number of details in order to remain clear, which resulted in unusually effective and suggestive depictions
Guide to Dalmatia: De Traux's Description from 1805
No full textU radu je riječ o opisu Dalmacije što ga je 1805. sastavio Maximilian De Traux, časnik u austrijskoj službi. Osim Dalmaciji, znatan prostor posvetio je i „Albaniji“ (bivšoj mletačkoj pokrajini Albania Veneta), tj. području oko Boke kotorske. Glavni autorov interes usmjeren je prema utvrdama u tim novostečenim austrijskim područjima te mogućnostima njihove zaštite. Usto De Traux daje svoja zapažanja o tamošnjem stanovništvu, tradicijama, načinima privređivanja i drugome. Tekstualno izlaganje praćeno je s 29 slikovnih priloga (tlocrti utvrda odnosno gradova, karte Kvarnera, Dalmacije i „Albanije“ te prikazi Zadra), čiji je odabir zanimljiv i odražava autorov strateški pogled na tadašnju političku situaciju. De Trauxovo djelo vrlo je malena formata, uslijed čega su tlocrti morali biti ograničeni u broju detalja; unatoč tomu i možda baš zato ti su prikazi neobično uspjeli, postigavši znatnu jasnoću i sugestivnost.Maximilian De Traux (1766-1817) was an engineering officer in the Austrian army. In 1803, he became the head of the engineering administration in Zadar, in which role he travelled all over Dalmatia during the following two years, gaining a solid knowledge of the region. In 1805, he produced a description of the land, nowadays preserved at the National Library of Serbia in Belgrade. It was published under a somewhat clumsy title Festungen Dalmatiens und Albaniens nebst vorliegenden Inseln, und Beschreibung (Fortifications of Dalmatia and Albania, as well as the neighbouring islands, and their description) and dedicated to Johann, Archduke of Austria, but in fact it was intended for the Austrian ruling house in general, in order to help them govern the lands which had come into their possession only a few years before. The book consists of two parts: textual and illustrative, the latter including 29 figures.
In the textual part, De Traux largely focuses on the state of Dalmatian fortifications, including mainland settlements and those on the islands. He then describes the geography of the area and the communication lines with regard to the defence potential and the need of investing in the construction of new fortifications. The population is described in the tradition of Alberto Fortis, whereby he distinguishes between two types: the urban inhabitants, which resemble the Italians in all aspects, and those of the hinterland, the so-called Morlacs. He also describes “Albania”, the area around Boka Kotorska, previously governed by the Venetian Republic under the name of Albania Veneta. In this section he addresses, among other things, the problem of the Orthodox population, arguing that it would be beneficial to appoint a separate Orthodox bishop (episkopos) for “Albania” and that the Orthodox will never be loyal subjects to a Catholic monarch as their religion creates a state within the state.
The illustrative section of De Traux’s report includes ground plans of various fortifications and maps of Dalmatia, the Kvarner Islands, and “Albania”. At the very beginning, there are separate illustrations, with a particular focus on Sanmicheli’s Land Gate. It was given a special place in the report and, although it was still a part of the fortification belt and played a role in communication and defence, De Traux did not waste a word on that aspect, commenting instead on its symbolic role as an entrance to the main Venetian city of Dalmatia.
De Traux’s booklet is rather small (11x19 cm) and thus the author calls it “a pocketbook” (Taschenbuch). This can be explained by its aim: it had to be handy and easy to use by its addressee, Archduke Johann, and this aspect was obviously more important than a possible representative character. Because of the size, De Traux’s ground plans had to be limited in the number of details in order to remain clear, which resulted in unusually and suggestive depictions
Kultillisen asiantuntijuuden kulttuurievoluutio Efesoksessa : asiantuntijat epävirallisten yhdistysten piirtokirjoituksissa ja kristillisissä Johannekseen liittyvissä teksteissä
No full textThis doctoral dissertation charts the development of cultic expertise during the first three centuries of the Common Era. It analyzes how cultic expertise changed during the rise of early Christianity in the source material that is related to the ancient city of Ephesus. The sources for this study are inscriptions of unofficial associations and longer texts that describe a character named John as a cultic expert in Ephesus (the book of Revelation, the Acts of John, Apollonius’ Treatise against the Phrygians, and Polycrates’ Letter to Victor). To understand these developments, the study analyzes the management of the experts’ reputation: how was one recognized as a cultic authority in the sources, and what we can deduce about the historical reality behind the sources.
This study joins a wider debate on the changes that took place in ancient cultic expertise. Wide evolutionary claims have been made about cultic developments during the beginning of the Common Era. Several studies have attempted to explain how and why new kinds of textual and doctrinal expertise arose at that time. These studies have especially emphasized the way new textual experts separated themselves from the wider society 1) by creating alternative intellectual routes to success, 2) by creating translocal networks of shared expertise, or 3) as part of a worldwide “Axial age” trend, which favored moralizing religion over traditional hierarchy. In contrast to these three lines of interpretation, other studies have emphasized the continuation of earlier forms of cultic authority: the textual experts wanted to appear as reliable transmitters of traditional civic authority.
This study applies the cultural evolutionary approach to determine what other means besides doctrinal dimensions are at work when a person is assessed as a cultic authority. The analysis applies the cultural evolutionary concepts of “charismatic signals” (cultural products that create uniformity on a non-deliberative level) and “prestige-based leadership” (authorities as self-sacrificial and benevolent leaders). These phenomena are used as rhetorical devices to manage reputation for creating trust in authoritative individuals.
The Ephesian unofficial associations honored their important benefactors through erecting inscriptions to exemplary figures. Besides cultic expertise, they were appraised as securers of their family reputation, leaders of public spectacles, and as people who had good translocal ties to the top of the Empire—even to the emperors themselves.
Even though the book of Revelation (c. 95 CE) has often been interpreted as a protest against the ancient city elite and its benefactory connections to associations, Revelation’s portrayal of expertise can also be considered a way to appear as the valid way of behaving as a noble polis authority. The text does this by positioning its narrator as independent of all other cultic authorities. Not all early interpreters considered Revelation’s “John of Patmos” to be as independent and countercultural a figure as the author wished him to be seen. The Ephesian Justin Martyr (Dial. 81; written 150–160 CE), for example, viewed John as one noble learned man among several others.
The reputation management in the Acts of John (late-second century CE) is almost a mirror image to that of Revelation’s. For the Acts of John, the titular character is a wealthy old benefactor who teaches among the elite of Ephesus and arranges public displays. His decision to remain unmarried serves to overemphasize his capability to embody the elite value of sexual decency. This study agrees with previous research that sees the Acts of John as a means to build a stronger reputation for the burial place of John as an important public site in Ephesian cultic life. The significance of the burial site is emphasized at the end of the narrative and in several other ancient texts.
In the extracts that have been preserved from Apollonius’ Treatise against the Phrygians (Eusebius, Hist. eccl. 5.18; originally c. 200 CE), Apollonius labels his adversaries as unmasculine charlatans who are only after money and who have no social credibility. Apollonius’ extract is a textbook example of how the elite position, the values related to it, and textual practices went hand in hand in the Greco-Roman world. In Apollonius’ text, references to John of Ephesus and other apostles may be considered techniques that purport the comprehension of Apollonius as a representative of the stable learned group of elite men with good reputation.
In the extract from Polycrates’ Letter to Victor (Eusebius, Hist. eccl. 5.24; originally c. 200 CE), Polycrates of Ephesus opposes the Roman episkopos Victor, who wants to modify the date of pre-Easter lent. The extract is an important document because it shows that “translocal network” is not an unproblematic term for describing the connections of the cultic experts that we label as early Christians. For Polycrates, the character of John functions as a rhetorical device that is used to keep Victor away from tampering with local traditions. Polycrates argues that he knows the proper cult best since he knows the right local people and is even related to several of them.
Both the inscriptions of associations and the texts about John of Ephesus appreciate trustworthy transmitters of family traditions, leaders of public displays, and networked elite members. The main difference between the two kinds of sources is in the way they explicitly value cultic experts as text producers and interpreters. However, this study argues that even this dimension should be placed in the context of expected elite behavior and not used to separate the experts from the wider social logic of the civic society. Textuality should be seen as one way to build a route to the top of society. Furthermore, cultic expertise at large should be understood as part of a wider competition for the best places in society. The present analysis can be used to supplement all three of the previous interpretations about the evolution of cultic expertise during the rise of early Christianity.Väitöskirja tutkii kultillisen asiantuntijuuden kehitystä ajanlaskumme ensimmäisillä kolmella vuosisadalla. Kultillisen asiantuntijuuden kehityksestä on aiemmin esitetty laajoja teorioita. Monet niistä korostavat juuri ajanlaskun taitteessa tapahtuneita merkittäviä muutoksia. Toiset teoriat väittävät jopa todellisen kultillisen asiantuntijuuden syntyneen vasta tuolloin. Teorioiden mukaan tuolloin syntyi valtaeliitistä erillinen uskonnon spesialistien joukko, jotka yhdistyivät ajatuksia jakaviksi verkostoiksi jaettujen tekstien ja yhteisten oppien kautta. Tätä aiempi asiantuntijuus on usein nähty vain poliittisten johtajien sivutoimeksi, jossa jaettuja ajatuksia keskeisempää on rituaalien toimittaminen. Usein varhaiskristilliset asiantuntijat nähdään tässä kehityksessä uudenlaisen asiantuntijuuden edustajina. Toisaalta tällaista näkemystä on myös kritisoitu: varhaiskristillisen asiantuntijuuden ideaali on toisissa tutkimuksissa liitetty juuri valtaeliitin kunnollisen kansalaisen ihanteeseen. Tämä tutkimus pureutuu tarkemmin näihin jännitteisiin näkemyksiin.
Väitöskirja on tapaustutkimus, jossa vertaillaan kahdenlaisia lähteitä. Ensimmäisen joukon muodostavat muinaisesta Efesoksen suurkaupungista löytyneet piirtokirjoitukset, joissa kuvataan kultillisia asiantuntijoita. Piirtokirjoitukset ovat peräisin niin sanotuilta epävirallisilta yhdistyksiltä – siis pieniltä ei-kristillisiltä yhteisöiltä, joiden jäseniä yhdisti esimerkiksi sama ammatti, asuinpaikka tai etninen tausta. Piirtokirjoituksien asiantuntijakuvauksia verrataan toiseen joukkoon: varhaisiin kristillisiin teksteihin, joita yhdistää Johannes-nimisen kultillisen asiantuntijan hahmo (Ilmestyskirja, Johanneksen teot, Apolloniuksen traktaatti fryygialaisia vastaan sekä Polykrateksen kirje Viktorille). Tekstit kuvaavat Johannesta juuri Efesoksessa, mutta niiden kuvaukset eroavat monin tavoin toisistaan.
Tutkimus hyödyntää kulttuurievoluution teoriasta nousevia näkökulmia. Niiden avulla asiantuntijuuden analysointi voi olla aiempaa tarkempaa, sillä ne näkevät inhimillisen kanssakäymisen usein rakentuvan muulle kulttuurilliselle toiminnalle kuin yhteisille abstrakteille ajatuksille. Näkökulmien avulla kristillisiä tekstejä voidaan tarkastella muutoin kuin erityisesti opillisina dokumentteina. Niistä voidaan etsiä vakiintuneita yhteistyötä ja luottamusta edistäviä merkkejä sekä auktoriteettiasemaan liittyvää esimerkilliseen käytökseen liittyviä ilmiöitä, kuten itseuhrautuvaa toimintaa. Väitteisiin molemmista tulee suhtautua kriittisesti niin piirtokirjoituksissa kuin kristillisissä teksteissä: niitä käytetään maineenhallinnan keinoina, mutta ne eivät suoraan kerro historiallisen henkilön todellisesta asemasta. Maineenhallinnan tavat voivat kuitenkin kertoa yleisemmällä tasolla, mitä kultillisissa asiantuntijoissa arvostettiin.
Tämän tutkimuksen pohjalta yhdistysten ja Johannekseen liittyvien tekstien arvostamat asiantuntijat näyttävät monin tavoin samanlaisilta. Molemmissa arvostetaan sukukuntien perinteiden kunniakasta jatkamista, julkisen toiminnan johtamista ja merkkihenkilöiden välisiä henkilösuhteita. Nämä arvot ovat osa laajempaa tapaa, jolla johtoasemassa olevien miesten käytöstä arvotettiin. Suurimpana erona on suhtautuminen asiantuntijoihin kirjoittajina: Johannekseen liittyvät tekstit korostavat tätä puolta enemmän. Kirjallista aktiivisuutta ei tulisi kuitenkaan erottaa liikaa eliittikulttuurista, sillä kirjallinen tuotanto oli erityisesti sosiaalisten nousukkaiden tapa hankkia itselleen uutta yhteiskunnallista arvostusta. Kultillinen asiantuntijuus tulisi siis myös kristillisten tekstien tapauksessa nähdä yhdeksi tavaksi kilpailla yhteiskunnan paremmista paikoista.ei saavutettav
