"Students and scholars of the New Testament of Late Antique religion have consequently been on their own in constructing a framework that links historical interpretation with archaeological practice. The reader has much to gain from W. H. C. Frend's historical overview of early Christian archaeology (1996), Grayson Snyder's compilation of archaeological sources before the reign of the emperor Constantine (2003), and the growing studies of specific periods (e.g., Charlesworth 2006; Horsley 1996; Magness 2011) and cities and regions (e.g., Burns and Jensen 2014; Magness 2012; Nasrallah, Bakirtzis, and Friesen 2010). The steady output of a generation of historians of art and architecture had led to foundational treatments of Christian buildings and visual culture (e.g., Jensen 2000; Krautheimmer 1965; Mathews 1999; White 1996; Yasin 2012b), as well as a comprehensive encyclopedia of Christian Art and Archaeology (Finney 2017). The development of medieval archaeology in the West, Byzantine archaeology in the Levant and Near East, and Late Antique archaeology has likewise produced a sizable corpus of publications that establish the broader social, religious, political and economic contexts of Late Antiquity and early Byzantium from material evidence (see, e.g., the Late Antique Archaeology series edited by Luke Lavan and Rutger et al. forthcoming). Regional approaches shaped by sectarian, national, colonial, and disciplinary interests have also contributed to our understanding of the early Christian world. Despite a strong academic and popular interest in the archaeology of early Christianity, there exist no comprehensive handbooks that synthesize archaeological evidence specifically related to early Christianity and survey debates in the field."