Explores the relationship between religious studies and theology and the place of each in the modern, secular university.

A collection of essays by some of today's leading academics on the sometimes contentious relationship between religious studies and theology.

Though they are intimately related, most textbooks cover either religious studies or theology, leaving students lacking in exposure to one or the other of these associated disciplines. Religious Studies and Theology: An Introduction offers a comprehensive introduction to both subjects in one inclusive volume. The text is written in an accessible style and is meant for beginning students and all those interested in learning about these fields. It is divided into six sections, including Theories of Religion; World Religions; Biblical Studies; Practical Theology; Systematic Theology; and The Philosophy of Religion. The volume also contains a guide for further reading as well as boxes to explain key terms. Offering thorough and cutting-edge coverage of all aspects of these fields, it is the only introduction to the whole of religious studies and theology in a single-volume format. Contributors: Douglas J. Davies, Seth D. Kunin, Hugh Goddard, Martin A. Mills, Matthew Wood, F. Michael Perko, Paul Ellingworth, Ken Aitken, Helen K. Bond, John Swinton, Henry R. Sefton, Francesca Aran Murphy, and Derek Cross.

If the secular university by definition is non-sectarian or non-denominational, then how can it accommodate a discipline like Christian theology? Doesn’t the traditional goal of theological study, which is to attain knowledge of the divine, fundamentally conflict with the main goal of secular academic study, which is to attain knowledge about ourselves and the world in which we live? So why should theology be admitted, or even care about being admitted, into secular academic life? And even if theology were admitted, what contribution to secular academic life could it make? Working from a Christian philosophical and theological perspective but also engaging a wide range of theologians, philosophers, and religious studies scholars, Christian Theology and the Secular University takes on these questions, arguing that Christian theology does belong in the secular university because it provides distinct resources that the secular university needs if it is going to fulfill what should be its main epistemic and educative ends. This book offers a fresh and unique perspective to scholars working in the disciplines of theology, philosophy, and religious studies, and to those in other academic disciplines who are interested in thinking critically and creatively about the place and nature of theological study within the secular university.

This volume will show how various intellectual disciplines (most found within the modern university) can learn from theology and philosophy in primarily methodological and substantitive terms. It will explore the possible ways in which current presuppositions and practices of the displine might be challenged. It will also indicate the possibilities of both a "Christian Culture" in relation to that discipline or the way in which that discipline might look within a real or theoretical Christian university.

In these essays, Donald Wiebe unveils a significant problem in the academic study of religion in colleges and universities in North America and Europe - that studies almost always exhibit a religious bias. To explore this issue, Wiebe looks at the religious and moral agendas behind the study of religion, showing that the boundaries between the objective study of religion and religious education as a tool for bettering society have become blurred. As a result, he argues, religious studies departments have fostered an environment where religion has become a learned or scholarly practice, rather than the object of academic scrutiny. This book provides a critical history of the failure of 20th- and 21st-century scholars to follow through on the 19th-century ideal of an objective scientific study of religious thought and behaviour. Although emancipated from direct ecclesiastical control and, to some extent, from sectarian theologizing, Wiebe argues that research and scholarship in the academic department of religious studies has failed to break free from religious constraints. He shows that an objective scientific study of religious thought and practice is not only possible, but the only appropriate approach to the study of religious phenomena.