Antioch is the first place where Christians congregated. This chapter will explore the establishment of Antioch’s Christian community, as well as its leadership and connections with other churches.

This chapter examines the ways in which the Laudians mixed and matched the authorities of scripture, of natural law, of apostolic and ecclesiastical tradition and of the positive law of the church. Where, on the issue of church government, the Laudians pushed the claims of scripture and of apostolic precept and precedent to assert and exalt the iure divino status of episcopacy, on the Sabbath they played down the authority of scripture and of apostolic practice, while exalting the authority of the church. The result was a nuanced position which refuted the scripturalist sabbatarianism of the puritans, while allowing the Laudians to retain an account of Sunday worship exalted enough for their own purposes and perfectly compatible with their account of the power of the church to consecrate holy times as well as places.

This chapter shows how the material and ritual legacies of apostolic Rome provoked debate among Protestant travellers and called attention to the intertwined legacies of early Christianity and imperial Rome. We demonstrate how one site (St Peter’s Basilica) became a battleground for sectarian readings of the apostolic past. Previous scholarship has demonstrated how anglophone travellers constructed their modernity in opposition to an imagined archaic Italian Other. Yet critics have paid insufficient attention to how religious difference and sectarian identity shaped such attitudes. Catholics had a special commitment to validating the early history of the Roman Church, but Protestants also had an active interest in apostolic legacies. By demonstrating that the earliest Christians practised a simple and earnest form of worship – anathema to the splendour of medieval Catholicism – Protestant commentators vindicated their faith as a return to apostolic authenticity. Yet if British and American travellers wanted to put Catholicism in its place, some Catholics sought to win over Protestant sceptics by appealing to a shared antiquarian epistemology, combining the aesthetic appeal of Catholic ritual with an historicizing emphasis on the material legacies of apostolic antiquity.

Row upon row of Victorian terraced houses in areas such as Romsey testify to the huge expansion of Cambridge in the nineteenth and early twentieth century. The author shows how the growth of town and University was hastened by the enclosure of the medieval open fields, the arrival of the railway in 1845 and long overdue reforms to the University. The population of the University swelled as it finally opened its doors to scholars of different religions in 1856, and to women in 1869. The author looks at pioneer women at Newnham and Girton, the first Black students, and the first academic wives permitted in Cambridge. The role of University abolitionists and campaigners such as Thomas Clarkson, William Wilberforce and Olaudah Equiano are also explored. When the Duke of Devonshire founded the Cavendish Laboratory, there followed a tremendous period of scientific advance which included the discovery of the electron and neutron and splitting of the atom, led by J. J. Thomson, Rutherford and Chadwick. Significant individuals such as Darwin, Wittgenstein, Keynes, Virginia Woolf and poet Rupert Brooke are also included, as are the charms of Grantchester Meadows and the Orchard Tea Garden.

Irenaeus as the mastermind of the canonicl collection, later known as the New Testament, creates the foundation for the later picture of a chronological development from Jesus and his disciples through the first bishops and the institutionalization of the Church. However, he himself hardly relates to these writings as historical evidence, but rather engages in an anti-heretical use of some of them to endorse church orthodoxy. It is this apostolic foundation that provides the rule of truth against which he sees the heretics struggeling, driven by evil forces in an apocalyptic scenario.

Irenaeus’ view is condensed in the collection that he brought together, combining the Book of Acts with the so-called Catholic Letters (= the Praxapostolos). Placed after the four Gospels, it endorses a neatless development from Jesus and his early followers through the early days of growth of the church in its emancipation from its Jewish beginnings. With Paul’s letters in a revised version that was made to fit the Gospels and the Praxapostolos this fiction of a continuous, rapid and Spirit-guided growth was linked to the success-story of the Church in contra-distinction to the miseries and decline of the Jewish community and the vain attempts at undermining the Church by the develish heretics.

This chapter and the next explore a tension between two different worlds in which Keynes moved – himself apparently equally at ease in either. One of these was Cambridge, where his idiosyncratic relationship with the Economics Faculty was by no means what we would expect of an academic economist today. Instead we find him relying upon networks of friendship, with some important links going back to his early days as a member of ‘the Apostles’ in Cambridge. The writing of his major economic works, The Treatise on Money (1930) and the General Theory (1936) was thus crucially influenced in a way that we would today regard as quite unprofessional.

Prior to the dialogue on Easter morning that forms the major part of this work, the Epistula Apostolorum includes a sequence of seven stories of Jesus’ miracles. Since this text also includes references to his birth and his ascension, its scope is comparable to that of the Gospel of Luke, in contrast to other so-called ‘dialogue gospels’, which focus exclusively on post-Easter appearances of the risen Lord. Skilfully integrated into its context within the Epistula, the miracle sequence opens with a story from Jesus’ childhood also attested in non-canonical sources, here illustrating a Christology which differentiates the pre-existent from the incarnate Christ. This is followed by a version of the water-into-wine story that seems to preserve pre-Johannine features, challenging the assumption that Jesus traditions in non-canonical sources always postdate and depend upon their canonical versions. Other miracles recounted in this group of stories shows awareness of synoptic traditions, although substantial redactional elements are also present.