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'''Religious history''' covers the world's religions, and is split between academic history departments and theology schools. The American Society of Church History, founded in 1888, has 1600 members and publishes the journal ''Church History: Studies in Christianity and Culture.''<ref> Issues since 1932 are in [[JSTOR]]. See [http://www.churchhistory.org/whoweare.html] and [http://www.churchhistory.org/churchhistory.html]</ref>  

'''Religious history''' covers the world's religions, and is split between academic history departments and theology schools. The American Society of Church History, founded in 1888, has 1600 members and publishes the journal ''Church History: Studies in Christianity and Culture.''<ref> Issues since 1932 are in [[JSTOR]]. See [http://www.churchhistory.org/whoweare.html] and [http://www.churchhistory.org/churchhistory.html]</ref>  

The American Catholic Historical Association, established in 1919 at a time when most Catholic historians were affiliated with Catholic colleges, has a membership of 1,015 and publishes the ''The Catholic Historical Review.''<ref> See [http://research.cua.edu/acha/]</ref>  Most of the scholars belong to the church they study.

The American Catholic Historical Association, established in 1919 at a time when most Catholic historians were affiliated with Catholic colleges, has a membership of 1,015 and publishes the ''The Catholic Historical Review.''<ref> See [http://research.cua.edu/acha/]</ref>  Most of the scholars belong to the church they study.

Religious history, which had before appeared as just one feature of a wider cultural and social landscape, after 1990 became an autonomous subject with its own rules and transformations. This has brought great advances to its study: historians are less and less willing simply to convert religion into a epiphenomenon of other forces, social, political, economic, or cultural.<ref> see "Religion and the historical profession," in [http://blogs.ssrc.org/tif/2009/12/30/religion-and-the-historical-profession/ ''The Imminane Framce'' (Dec. 2009) online symposium]</ref>

Religious history, which had before appeared as just one feature of a wider cultural and social landscape, after 1990 became an autonomous subject with its own rules and transformations. This has brought great advances to its study: historians are less and less willing simply to convert religion into a epiphenomenon of other forces, social, political, economic, or cultural.<ref> see "Religion and the historical profession," in [http://blogs.ssrc.org/tif/2009/12/30/religion-and-the-historical-profession/ ''The Imminane Framce'' (Dec. 2009) online symposium]</ref>