There is no denying the fact that ‘Faith integrated upon a religion may perhaps be idiosyncratic conviction in a god or gods’ which exist in the sore traditional activity of human being as one is supposed to activate one’s perpetual faith by continuous supplication as a tentative flow. Some religions have many gods; some have only one and even some religions are theistic; others are not, even though these are popular and remarkable traditionally in some particular regions. In India, Bangladesh, China, and Nepal and even in Great Britain, such theistic people’s religions are found out.
Suffice it to say that Faith developed upon a religion is the reverse of a faith interacted upon a creed, which is acceptable that there is no god. Biblical faith interacted upon a religion is the code in the Judeo-Christian God, i.e., the God presented in the Bible and ever since, Biblical faith interacted upon a religion covers countless subtopics. A cram of the God of the Bible will inevitably center attention on the Godhead, self-assured of the Father, Son, and hallowed Spirit. It exchanges a few words to the nature and characteristic of God, the pre-existence and deity of Christ, the person and modus operandi of the Holy Spirit, and a host of other subcategories. For reserve information about biblical faith interacted upon a religion, we can find many important criteria in this universe. Our secular and humanistic society now generally rejects biblical faith interacted upon a religion; although a majority in our society may articulate in the sense that they accept as true in the God of the Bible, they also pass their remark in the way that their belief in God has little to do with the technique as they conduct their lives to give as good as you get their day to day situations. Institutions of big business, governments, commerce, industry, and education operate more by secular and humanistic principles than by principles of biblical faith interacted upon a religion. For information on the subject of humanistic philosophies contrasting to biblical faith interrelated upon a religion, we can face Philosophical faith interacted upon a religion of Humanism expressed in terms of communism of equal rights to establish uniformity in respect of castes and creeds.
There is no denying the fact that we’re in a Cultural War and even it’s a spiritual war too to retaliate our real life situation. It’s a philosophical war in the sense that it’s a very practical war. This is a spiritual war for the reason that it is a race between high-quality and malevolence, between decency and indulgence. This is a philosophical war because it is a contest between biblical faith interacted upon a religion and modern humanism, between God’s word and human judgment. This is a practical war because it is about human conduct in social and cultural practices. It’s about whether a society can abide if it tolerates such things as abortion, divorce, gambling, pornography, homosexuality, sexual promiscuity, etc. To win this war, theists must be well-versed about the truth-seeking foundations of both sides, about goals and objectives, about strategies and tactics, and about how to be actively complicated in this conflict. For theists, the philosophical nitty-gritty of this war is set forth in scripture. For humanists, the philosophical brass tacks are from human reasoning as declared in humanistic books and documents. Because theists are generally not familiar with the writings of humanists, theists generally do not understand why we are in a cultural war and that humanists are at this time captivating this war. This war is being fought in many arenas – ethics, financial side, schooling, law, politics, religion, etc. Activists are to be found on the streets, in public school classrooms, at workplaces, in churches, and in the halls of civil governments.
This is an inquiring feeling whether we are involved or not in regard to the ethical prospects of life which predominates a man to seek truth which are vitally desired for spiritual as well as eternal life. Theists are generally active in churches and homes, but the humanistic philosophy of secularism has now generally barred faith cooperated upon a religion from workplaces, educational classrooms, and the halls of civil governments. The only way for theists to stop this rising humanistic way of life and its disparaging morally wrong charged is for well-versed theists to confront the philosophy of humanism with the attitude of faith intermingle upon a religion in every arena of life. To put in the picture to others if we have the same opinion that these matters are worthy of greater absorption and that they impress to be squabbled more fully among Christians. AIK is a new probabilistic argument alongside the continuation of the Christian God. According to one translation of the argument, if the Christian God existed he would ensure that all human beings have an excellent knowledge of the Bible before they die. But, as a matter of chronological fact, most human beings do not even get close to having an excellent knowledge of the Bible before they die. Therefore, the Christian God probably doesn't exist. Ted Drange develops two arguments for the nonexistence of the God of evangelical Christianity, an all-powerful and loving being greatly concerned about the fate of human beings and desiring a personal liaison with them. According to his argument from confusion, extensive puzzlement stuck between Christians over matters of ultimate consequence entailed that the God of evangelical Christianity in all probability does not exist. In particular, the uncontrolled diversification of Christian sects on such matters entails that, even if any one of those sects is correct, large numbers of Christians must hold false beliefs about concern of eventual importance--contrary to what one would predict if the God of evangelical Christianity existed. The argument from biblical imperfection contends that if the God of evangelical Christianity existed, then the Bible would probably be flawlessly comprehensible and trustworthy and lacking marks of solely human authorship; but since the Bible does not meet either of these criteria, the God of evangelical Christianity probably does not exist.
"Set apart this stipulation, beloved Lord," George Fox and Phil Smith had articulated sympathetically into the microphone, "and shortcoming will we seize delivery of it in the spirit in which some one gave it to some body." They are being university professors self-confident about their faiths and achievements stated that the Christians seated around the banquet tables in the large student union had their heads bowed reverently while the nonbelievers, lost in their own thoughts, waited patiently for the thanksgiving prayer to finish. Their eyes were closed up tight, his squint embellished by his chunky glasses. When he had completed his supplication, a choral group of deep "amen’s" echoed from induction to end the large hall. Now that the food had been hallowed, the attendees at the Society of Philosophers were ready to march up to the buffet table and eagerly partake of their fair share. Here, among theist and agnostic thinkers from all parts of the globe, opportunist philosophical arguments and debates would begin to take shape. Amidst the clank of utensil on plate after everyone had been dished up their food, tête-à-tête hastily crooked back to idealistic talk of space and time, the veridicality of credence in God, Darwinian point of view from malevolence, and whether or not so and so will as a final point stop working from training relevant to the particular time frame.. Somewhere off in a corner an apprentice participated a heavy-eyed piece of music on a majestic piano. At one table, Peter Forrest hailing from Australia resumed a topic near and dear to his heart: the disambiguation of time. "The transcendentalist doesn't in fact get higher," he asserted while holding his hand out flat and unhurriedly raising it up to impersonate the yogi's feat. "Instead," Forrest unremitting, "he loses the differentiation connecting the typical means of access of time and the submissive sequential order in which the flow of time seems to slow to a crawl." A graduate student next to him who had been carefully listening frowned. Forrest seemed energized by this skepticism and his grin spread wider on his face while his brown tangled hair bounced wildly. Clearly, Forrest was happiest when the subject gravitated toward A- and B-theories of time and whether or not time passes in discrete units or was rather like Plato's "moving image of eternity."
Subsequently, all and sundry had earnestly frenzied the baked salmon and cheesecake, Paul K. Moser, Professor of Philosophy at Loyola University, discharged the keynote address. However, to his shame he initiated that one thing kept distracting him from his interesting presentation. No matter how hard I tried to ignore it, he couldn't help but notice that Moser bore a striking resemblance to the popular portrayals of Jesus Christ. From his shoulder-length brown hair, to his sparkling eyes, long thin nose, and carefully trimmed beard, I would have believed the chef were he to tell me that Moser himself divided just two salmon into two hundred for our banquet that night. Moser's talk was passionate and he was obviously in command of his material. He argued that to seek propositional belief that God exists was tantamount to idolatry because it seeks the knowledge of God rather than a relationship with God. "For our own good," Moser said, "we are not in charge of God or of available evidence for God. We must know God as Reconciling Lord of our lives, given God's redemptive program."
Thus, a proper epistemology, Moser insisted, is one that hunt for a relationship with the redeeming God of Israel rather than one that seeks justified true belief that God exists. To seek mere existence of God, Moser said, is to trivialize God and to put God into human terms. Only when one is properly oriented toward God can one see that life is a gift. Then one can behave accordingly with "self-giving trust, gratitude, and humility" toward God. The atheist, Moser pronounced, sees the universe as an accidental fluke; therefore, he responds to the universe with "self-protecting control, self-crediting, fear, striving, and pride." While the atheist experiences "despair, pessimism, anxiety, and worry," Moser argued, the Christian experiences "hope, optimism, mercy, and forgiveness." Moser called the proper view of God an "epistemology of Gethsemane" which is to say, "not my will but Thy Will." opportunity the conference's First Plenary Session on Thursday morning, Professor Paul Draper, Florida International University delivered a paper entitled "Seeking but not Believing: Confessions of a Practicing Agnostic." "I've got to warn you guys," Draper had told us shortly ahead of time, "the paper I'm about to give will appeal greatly to the theists." Draper did not disappoint. Before his talk began, he asked everyone to pray for Brian Leftow, who had been scheduled to deliver a paper but was too ill to attend the conference. In his presentation, Draper squabbled that he was a fence sitter because the verification both for and against naturalism and faith acted together upon a religion was evenly divided. Draper used the analogy of red and blue jelly beans to illustrate the evidence that came to bear on the problem of naturalism versus faith collaborated upon a religion. A red bean symbolized a piece of confirmation in favor of naturalism while a blue bean represented an argument that seemed to weigh in favor of faith intermingled upon a religion. With a total of five red beans and five blue beans, Draper was undecided about the issue and remarked that he needed more time to weigh all of the arguments. "I'm waiting, indeed hoping, to be pulled over to one side," he confessed. Draper's honesty seemed to set the right tone for the conference. While both theists and atheists alike would fervently disagree, everyone had the utmost respect for opposing points of view. During the break, Phil Fernandez, an evangelical Christian minister who described himself as coming from the Van Tillman school of thought, recognized Jeff and walked up to say hello. "Still in the Infidel business?" he asked with a grin. "What else?" Jeff replied. Fernandez was an easygoing beneficiary, stocky and athletic, speedy with a smile and possessing an engaging personality. After introducing him to Theodore Drange, Jeff introduced Fernandes to me. "Oh yeah, you're the guy who wrote a bad review of my book," Fernandes said slowly while forcefully gripping my hand. I quickly tried to recall what his book was about and what I had said but my mind went blank. "I hope it wasn't too awful," I accessible in retort. "Well," he said, "some of my colleagues were pretty upset by what you wrote but I wasn't bothered by it too much." We were late for the second plenary gathering so we speedily enveloped up our introductions. William Lane Craig, from the Talbot School of Theology, was going to speak on naturalism, cosmology, and present his trademark kalam cosmological argument for the existence of God.

In view of the above it is evident that religion leads humans how to lead life controlled and cleanly and from such concepts, supplication for the sake of almighty has been dedicated and it is inevitable to hold faith in running day to day activities of life. We are habituated to deal life selfishly in order to achieve maximum interest in life. But the true religion teaches mankind how to achieve purity of life. Purity signifies humans real equity, justice, humanity and trustworthy of life. Real belief is quite different phenomena with which one can reach the reality of creation. In the whole world, all sorts of crisis are prevailing on a large scale such as crisis of food; shelter and clothing are nowadays a dominant issue. In the language of Economics, our hierarchical needs are physiological, safety, security, egoistic and self actuality needs which play a vital part to be satisfied as one’s birth right against scarcity, choice and opportunity cost. Due to the fact, no one is satisfied in the world whatever they posses in the eternal world. For this reason, unrest movement against economy, commerce and trade are predominating and every one runs after momentary happy. Hence, in order to bring a peaceful world, the importance of religion in men’s life cannot be ignored. Hence, our duty towards mankind is great and compulsory but we forget and eternity becomes the mainstream of life. We should be careful about the rights of humans and whatever we posses, we should utilize them in a systematic manner. In this context, a few lines of poem composed by Robert Frost is worth mentioning:
“The wood is lovely, dark and deep
I have promises to keep
And I have miles to go before I sleep
And I have miles to go before I sleep”