These results have contributed to the evidence base that people with a learning disability are able to meaningfully engage in research and provide essential feedback on the services that they receive. No longer can people be excluded from individual psychological therapy or research just because of their label.

This article evaluates the effectiveness of a multidisciplinary intensive community support service, using positive behavioural support (PBS) as a core intervention model to reduce behaviours of concern and to improve the quality of life and occupational involvement of individuals with a learning disability who present with behaviours that challenge. The service used outcome measures to evaluate the effectiveness of the PBS model. The study looks at pre- and post-outcome measures which showed a significant improvement in behaviour, quality of life and occupational outcomes for individuals with a learning disability presenting with complex behaviours of concern. This study contributes to the growing evidence base for PBS being delivered by specialist community learning disability teams.

The famous find-story behind the Nag Hammadi codices, discovered in Egypt in 1945, has been one of the most cherished narratives in our field. Yet a close examination of its details reveals inconsistencies, ambiguities, implicitly colonialist attitudes, and assumptions that call for a thorough reevaluation. This article explores the problematic moments in the find-story narrative and challenges the suggestions of James M. Robinson and others that the Nag Hammadi codices were intentionally buried for posterity, perhaps by Pachomian monks, in the wake of Athanasius's thirty-ninth Festal Letter. We consider, rather, that the Nag Hammadi codices may have derived from private Greco-Egyptian citizens in late antiquity who commissioned the texts for personal use, depositing them as grave goods following a practice well attested in Egypt.

This article considers the language of ‘mapping’ and ‘topography’ often invoked to describe the activities of Pope Damasus (366–84). Damasus, widely seen as an impresario of the saints, is credited with creating a systematic Christian topography around Rome. This article challenges this perspective, asserting instead that Damasus worked neither systematically nor holistically to transform landscape; his modest interventions relied upon forgotten cemeterial sites of little interest to Rome's dominant Christian power‐brokers. To see Damasus's activities as transformative of the Christian landscape, then, is to confuse later evaluations of his work and to ignore the complex political processes that ‘mapped’ Christianity onto the urban and suburban landscape of late fourth and early fifth‐century Rome.

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