Every discipline has its own subject matter. In the case of the history discipline, the main subject matter is the past (Hepp 5). In the discipline, past facts and interpretations give meaning to the things that shape people’s current way of life. Facts refer to “persons, places, things, and events that people agree are true or have happened” (Hepp 3) while interpretations refer to “the processes of selecting facts and making sense of them” (Hepp 3). Some of the things of the past, which determine the way people act, and what they believe in include people’s culture and religions. By inferring that people’s actions and beliefs are shaped by culture, it means that the people’s “customs, institutions and achievements” (Hepp 24) influence their beliefs and actions. On the hand, religion encompasses “a belief in and the worship of a superhuman controlling power” (Hepp 24). Since the thesis of this paper is how historians study history by deploying religion, the paper will answer this by focusing on how beliefs and worshiping super deities impact people’s actions and way of life. One of the fundamental aspects that define differing societies is their inability to fully embrace each other. This means that they indulge in conflicts with one another. A historian seeking to understand why some communities or societies have animosities with one another would endeavor to garner facts of the likely historical circumstances that may lead to conflicts among the two societies under concern. Subscripting to different religions is one of such incredible departures that may prompt people to engage in conflicts. For instance, the battle between Palestinians and Israelites may be attributed to their religious historical differences (Hepp 24). Similar religion-ignited conflicts were also observed among Catholics and the Protestants (Fernandez-Armesto 502). However, it is crucial to note that not all conflicts that are experienced in the world surface themselves as having been ignited by religious differences. Rather, such battles surface as conflicts over a certain tangible material such as land even though the perspectives of religion may be enshrined in the conflict. History is concerned about the narrative past of the way of life of people and how it not only impacts their past but also their present way of life. Therefore, it is substantive to argue that historians investigate the cultural artifacts of people. Such artifacts are inseparable from religion (Fernandez-Armesto 225). This makes people to have different beliefs even though they may believe in the same God. To exemplify this argument, Hepp argues, “the god of Christianity is not only the god of Judaism but also the god of Islam” (32). This means that cultural artifacts of people such as the heroes of the religion or the prophets who interpreted the religion create the boundaries in what the people subscribing to particular religion believe in. Therefore, historians seeking to understand and explain the differences between ways of life of people that are differentiated along their religious affiliations will not seek to base facts on the super deity that the members of a given religion worship but on the religious heroines who attached meaning of what a person subscribing to particular religion demands to do. For instance, Islam “revealed its final form by P