Religious studies—also known as comparative religion or history of religions—emerged as a field of study in colleges and universities on both sides of the Atlantic during the late nineteenth century. In Europe, as previous historians have demonstrated, the discipline grew from long-established traditions of university-based philological scholarship. But in the United States, James Turner argues, religious studies developed outside the academy. Until about 1820, Turner contends, even learned Americans showed little interest in non-European religions—a subject that had fascinated their counterparts in Europe since the end of the seventeenth century. Growing concerns about the status of Christianity generated American interest in comparing it to other great religions, and the resulting writings eventually produced the academic discipline of religious studies in U.S. universities. Fostered especially by learned Protestant ministers, this new discipline focused on canonical texts—the “bibles”—of other great world religions. This rather narrow approach provoked the philosopher and psychologist William James to challenge academic religious studies in 1902 with his celebrated and groundbreaking Varieties of Religious Experience.

Acton Academy: The one-room schoolhouse for the twenty-first century Seeking a 21st century education for their children, Laura and Jeff Sandefer jumped off the track of conventional school and created a new model for learning. They created Acton Academy as a better school where learning is made practical and meaningful and where students begin a lifelong Hero's Journey to discover their true potential. Using the Socratic method, elements of the Montessori approach and state-of-the-art online instruction, Acton guides students toward independence and self-motivation, helping them find the courage to grow into the person they were meant to be. Soon, other parents wanted to start their own Acton Academies, and less than a decade from the seven founding students' first Socratic discussion, Acton has spread around the world. ​Courage to Grow is the Sandefer family's personal quest for their own children's education and happiness. Their story also contains a path for other parents who want to give their children the freedom to take ownership of their own education and to start their own school. The treasure at the end is much larger than Laura ever expected--a quickly growing network of dedicated, curious young people and parents who are not afraid to set them free.

This book provides new insights on the unique role of doctoral students and new faculty as they join other stewards of the academy working within Christian higher education. Weaving together a variety of voices—graduate students, pastors, and seasoned scholars—the book examines the Christian university’s relationship to the Church and how faith and stewardshipcan guide the pursuit of teaching and scholarship.

How is knowledge about religion and religions produced, and how is that knowledge authenticated and circulated? David Chidester seeks to answer these questions in Empire of Religion, documenting and analyzing the emergence of a science of comparative religion in Great Britain during the second half of the nineteenth century and its complex relations to the colonial situation in southern Africa. In the process, Chidester provides a counterhistory of the academic study of religion, an alternative to standard accounts that have failed to link the field of comparative religion with either the power relations or the historical contingencies of the imperial project. In developing a material history of the study of religion, Chidester documents the importance of African religion, the persistence of the divide between savagery and civilization, and the salience of mediations—imperial, colonial, and indigenous—in which knowledge about religions was produced. He then identifies the recurrence of these mediations in a number of case studies, including Friedrich Max Müller’s dependence on colonial experts, H. Rider Haggard and John Buchan’s fictional accounts of African religion, and W. E. B. Du Bois’s studies of African religion. By reclaiming these theorists for this history, Chidester shows that race, rather than theology, was formative in the emerging study of religion in Europe and North America. Sure to be controversial, Empire of Religion is a major contribution to the field of comparative religious studies.

12. Religion for the Blues: Evangelicalism, Poor Whites, and the Great Depression -- 13. Conflicted Interpretations of Christ, the Church, and the American Constitution -- 14. The South's Battle over God -- 15. God's Politics: Is Southern Religion Blue, Red, or Purple? -- Notes -- Wayne Flynt's Works about Southern Religion Published in Books, Journals, and Anthologies from 1963 to 2011 -- Index

On Teaching Religion collects the best of Jonathan Z. Smith's essays and lectures into one volume.

Yvonne C. Zimmerman offers a groundbreaking exploration of the relationship between freedom and sexual regulation in American approaches to human trafficking.

This unique and comprehensive volume looks at the study of literature and religion from a contemporary critical perspective. Including discussion of global literature and world religions, this Companion looks at: Key moments in the story of religion and literary studies from Matthew Arnold through to the impact of 9/11 A variety of theoretical approaches to the study of religion and literature Different ways that religion and literature are connected from overtly religious writing, to subtle religious readings Analysis of key sacred texts and the way they have been studied, re-written, and questioned by literature Political implications of work on religion and literature Thoroughly introduced and contextualised, this volume is an engaging introduction to this huge and complex field.

How should ancient religious ideas be approached? Is "religion" an applicable term to antiquity? Should classicists, ancient historians, and religious studies scholars work more closely together? Nickolas P. Roubekas argues that there is a disciplinary gap between the study of Greek and Roman religions and the study of “religion” as a category-a gap that has often resulted in contradictory conclusions regarding Greek and Roman religion. This book addresses this lack of interdisciplinarity by providing an overview, criticism, and assessment of this chasm. It provides a theoretical approach to this historical period, raising the issue of the relationship between “theory of religion” and “history of religion,” and explores how history influences theory and vice versa. It also presents an in-depth critique of some crucial problems that have been central to the discussions of scholars who work on Graeco-Roman antiquity, encouraging us to re-examine how we approach the study of ancient religions.

Conventional wisdom holds that tradition and history meant little to nineteenth-century American Protestants, who relied on common sense and "the Bible alone." The Old Faith in a New Nation challenges this portrayal by recovering evangelical engagement with the Christian past. Even when they appeared to be most scornful toward tradition, most optimistic and forward-looking, and most confident in their grasp of the Bible, evangelicals found themselves returning, time and again, to Christian history. They studied religious historiography, reinterpreted the history of the church, and argued over its implications for the present. Between the Revolution and the Civil War, American Protestants were deeply interested in the meaning of the Christian past. Paul J. Gutacker draws from hundreds of print sources-sermons, books, speeches, legal arguments, political petitions, and more-to show how ordinary educated Americans remembered and used Christian history. While claiming to rely on the Bible alone, antebellum Protestants frequently turned to the Christian past on questions of import: how should the government relate to religion? Could Catholic immigrants become true Americans? What opportunities and rights should be available to women? To African Americans? Protestants across denominations answered these questions not only with the Bible but also with history. By recovering the ways in which American evangelicals remembered and used Christian history, The Old Faith in a New Nation shows how religious memory shaped the nation and interrogates the meaning of "biblicism."