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Religious studies is a scientific discipline that studies religion in general, and not any particular religion. Religious studies is ideologically neutral and does not aim to prove the truth or falsity of a particular religion.
The founder of religious studies Max Muller wrote: “He who knows one religion knows none.” It means that in religious studies, each religion is studied not as an isolated unique phenomenon, but in the context of its origin and development, in the process of its interaction with other religions. Religious studies studies different religions, often giving preference to the comparative method (that is, comparing different religions with each other). A religious scholar acts in relation to religion as a historian, sociologist, psychologist, etc., respectively, and the sections that are distinguished within the framework of religious studies are called the history of religion, the sociology of religion, the psychology of religion, etc. These sections use relevant scientific methods: historical, sociological, and psychological.
Theology is a systematic presentation, ordering, and explanation of the teachings of a particular religion, so when talking about theology, we mean, for example, Christian theology, Islamic theology, etc. That is, theology is focused on the tenets of one religion, and the theologian considers the provisions of this religion as true. Thus, theology is always confessional and, in fact, the task of the theologian is to prove the truth of a particular religion, while other religions will be considered “false”. In Christian theology, there is even a special section – apologetics, which is a discipline that aims to prove the truth of the Christian faith, defend the Christian faith, and criticize dissenters.
Thus, the approaches of a religious scholar and a theologian are essentially opposite. The theologian writes from the standpoint of the exclusivity of a particular religion, while the religious scholar rather sees all religions as somewhat similar to each other, since they have common social functions, neurophysiological and psychological foundations, etc.
If we take a concrete example, then it is quite acceptable for a religious scholar to state, say, the connection between the totemic meal among primitive tribes and the sacrament of communion in Christianity, or such a phrase as “over time, magic has become one of the most essential components of a developed religion, including a certain system of magical actions – rites, sacraments, prayers, etc.” (Mironov A., Babinov Yu. “Fundamentals of Religious Studies”). For a Christian theologian, however, such a statement would probably be unthinkable, since he is faced with the opposite task – to justify the exclusivity of Christianity.