The life of West, Nietzsche said, is based on Christianity. The values of the West are based on Christianity. Some of these values seem to have taken a life of their own, and this gives us the illusion that we can get rid of Christianity and keep the values. This, Nietzsche says, is an illusion...Remove the Christian foundation, and the values must go too.

Christianity enhanced the notion of political and social accountability by providing a new model: that of servant leadership. In ancient Greece and Rome no one would have dreamed of considering political leaders anyone's servants. The job of the leader was to lead. But Christ invented the notion that the way to lead is by serving the needs of others, especially those who are the most needy.

In my view, the pro-life movement at this point should focus on seeking to reduce the number of abortions. At times it will require political education and legal fights, at times it will require education and the establishment of alternatives to abortion, such as adoption centers. Unfortunately, such measures are sometimes opposed by so-called hard-liners in the pro-life movement. These hard-liners are fools. Because they want to outlaw all abortions, they refuse to settle for stopping some abortions; the consequence is that they end up preventing no abortions.

I now want to examine a second major feature of Western civilization that derives from Christianity. This is what philosopher Charles Taylor calls the 'affirmation of ordinary life.' It is the simple idea that ordinary people are fallible, and yet these fallible people matter. In this view, society should organize itself in order to meet their everyday concerns, which are elevated into a kind of spiritual framework. The nuclear family, the idea of limited government, the Western concept of the rule of law, and our culture's high emphasis on the relief of suffering all derive from this basic Christian understanding of the dignity of fallible human beings.

...capitalism satisfied the Christian demand for an institution that channels selfish human desire toward the betterment of society. Some critics accuse capitalism of being a selfish system, but the selfishness is not in capitalism - it is in human nature.

In philosophy seminars, the choice is usually between good and evil. In the real world, however, the choice is often between a bad guy and a worse guy.

Whenever the government is involved, there is an element of coercion.

The empiricist assumes without any evidence or proof that his experiences somehow give him a magical access to reality. So completely does he identify experience and reality that he cannot liberate himself from thinking of the two as one and the same. In equating experience and reality, he is making a huge and unwarranted leap. But this breakdown of reason is not easy for him or us to recognize because our human minds have a built-in disposition toward illusion – the illusion that reality must be exactly the way we experience it. The irony is that many of the people who proceed in this irrational way think of themselves as following strictly along the pathways of reason.

America is the greatest, freest and most decent society in existence. It is an oasis of goodness in a desert of cynicism and barbarism. This country, once an experiment unique in the world, is now the last best hope for the world.

It is easy to forget the cohesiveness of a free people in times of peace and prosperity. New York is an extreme example of the great pandemonium that results when countless individuals and groups pursue their diverse interests in the normal course of life. In a crisis, however, a national tribe comes together...despite the centrifugal forces that pull us in different directions, there is a deep national unity that holds us together.Unity, however, is not sufficient for the challenges ahead. America also needs the moral self-confidence to meet its adversary...Americans cannot succeed unless they are convinced of fighting on behalf of the good.

Let us concede at the outset that, in a free society, freedom will frequently be used badly. Freedom, by definition, includes freedom to do good or evil, to act nobly or basely. Thus we should not be surprised that there is a considerable amount of vice, licentiousness, and vulgarity in a free society. Given the warped timber of humanity, freedom is simply an expression of human flaws and weaknesses. But if freedom brings out the worst in people, it also brings out the best.

The free society does not guarantee virtue any more than it guarantees happiness. But it allows for the pursuit of both, a pursuit rendered all the more meaningful and profound because success is not guaranteed: it has to be won through personal striving.

There is a legitimate argument over whether the death penalty effectively deters violent crime, although my personal observation is that not one of the criminals who have been executed over the years has ever killed again.

The author urges taking the pulse of the church outside our own neighborhood. More church attending Presbyterians in Ghana than Scotland, and while Western pastors beg to fill seats, some African pastors are asking people only to attend every second or third week to give room for others in packed churches.

Socialists claim to be in favor of equitable redistribution of income and wealth, but who determines what is equitable and does the actual redistribution?