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In this article the author shall argue that before Namibian independence in 1990, Christianity was used by some as a weapon of breaking down, or as a tool of, colonialism, racism, and apartheid. In the name of a religious god unashamed acts of violence and wars were committed and resulted in genocide of 1904 to 1908. However, such brutalities did not conquer the African spirit of what is identified in this article as the Ubuntu (humaneness). Inspired by their sense of Ubuntu the Africans, in the face of German colonialism and the South African imposed Apartheid system, finally emerged victorious and accepted the model of religious pluralism, diversity, and the principle of African Ubuntu. We shall, furthermore, argue that the Namibian educational system and the Namibian Constitution, Articles 1 and 21, the Republic of Namibia is established as a secular state wherein all persons shall have the right to freedom to practise any religion and to manifest such practice. It means religious diversity and pluralism is a value, a cultural or religious or political ideology, which positively welcomes the encounter of religions. It is often characterized as an attitude of openness in a secular state towards different religions and interreligious dialogue and interfaith programs. As an example we shall focus on the subject of Religious and Moral Education where such religious diversity and pluralism are directly linked to political, social, and economic issues, as well as moral values.

The figure of Antichrist, linked in recent US apocalyptic thought to President Barack Obama, forms a central component of Christian end-times scenarios, both medieval and modern. Envisioned as a false-messiah, deceptive miracle-worker, and prophet of evil, Antichrist inversely embodies many of the qualities and characteristics associated with Max Weber's concept of charisma. This essay explores early Christian, medieval, and contemporary depictions of Antichrist and the imagined political circumstances of his reign as manifesting the notion of (anti)charisma, compelling but misleading charismatic political and religious leadership oriented toward damnation rather than redemption.

Introduction to Deuteronomy Rebellion and Complacency (Deuteronomy 1:1–4:43) Israel Refuses to Enter the Promised Land (Deuteronomy 1:19-45) When Success Leads to Complacency (Deuteronomy 4:25-40) God's Law and its Applications (Deuteronomy 4:44–30:20) The Ten Commandments (Deuteronomy 5:6-21) "You shall have no other gods before me" (Deut 5:7; Ex 20:3) "You shall not make for yourself an idol" (Deut 5:8; Ex 20:4) "You shall not make wrongful use of the name of the LORD your God" (Deut 5:11; Ex 20:7) "Observe the Sabbath day and keep it holy" (Deut 5:12; Ex 20:8-11) The Sabbath and the work we do (Deut 5:12; Ex 20:8-11) The Sabbath and the work people do for us (Deut 5:12; Ex 20:8-11) "Honor your father and your mother" (Deut 5:16; Ex 20:12) "You shall not murder" (Deut 5:17; Ex 20:13) "You shall not commit adultery" (Deut 5:18; Ex 20:14) "You shall not steal" (Deut 5:19; Ex 20:15) "You shall not bear false witness against your neighbor" (Deut 5:20; Ex 20:16) "You shall not covet … anything that belongs to your neighbor" (Deut 5:21; Ex 20:17) Statues and Ordinances (Deuteronomy 4:44-28:68) The blessings of obeying God's covenant (Deuteronomy 7:12-15; 28:2-12) The dangers of prosperity (Deuteronomy 8:11-20) Generosity (Deuteronomy 15:7-11) Slavery (Deuteronomy 15:12-18) Bribery and Corruption (Deuteronomy 16:18-20) Obeying decisions of courts of law (Deuteronomy 17:8-13) Using governmental authority justly (Deuteronomy 17:14-20) Employing assets for the common good (Deuteronomy 23:1-24:13) Economic justice (Deuteronomy 24:14-25; 25:19; 27:17;25) Moses' Final Appeal for Obedience to God (Deuteronomy 29:1–30:20) The End of Moses' Work (Deuteronomy 31:1–34:12) Conclusions from the Book of Deuteronomy

A review essay on a book by Thomas L. Pangle, Political Philosophy and the God of Abraham (Baltimore, MD: Johns Hopkins U Press, 2006).