Through inculcating the notion that sacrifice is a virtue, Christianity has succeeded in convincing many people that misery incurred through sacrifice is a mark of virtue. Pain becomes the inignia of morality - and conversely, pleasure becomes the insignia of immorality. Christianity, therefore, does not say, "Go forth and be miserable." Rather, it says, "Go forth and practice the virtue of self-sacrifice." In practical terms, these commands are identical.

The leap of faith is a strategic impasse that confronts every Christian in search of converts; and, as he sees the matter, there is no wrong way to become a Christian. It is the end that is importnat, not the means; it does not matter why you believe, so long as you believe. For the philosopher, in contrast, the paramount issue is the justification of belief, not the fact of belief itself.

It is clear that 'social Darwinism' and 'survival of the fittest' were intended by Obama to evoke feelings of fear and disgust. It is highly doubtful that Obama knows anything about the history of these ideas, and it is even more doubtful that he cares. A concern for truth is not the coin of the political realm.

As for Christianity's alleged concern with truth, Christian faith is to free inquiry what the Mafia is to free enterprise. Christianity may be represented as a competitor in the realm of ideas to be considered on the basis of its merits, but this is mere disguise. Like the Mafia, if Christianity fails to defeat its competition by legitimate means (which is a forgone conclusion), it resorts to strong-arm tactics. Have faith or be damned - this biblical doctrine alone is enough to exclude Christianity from the domain of reason.

If acorns start growing into theologians, or if women begin turning into pillars of salt, then we may wish to hypothesize about a supernatural influence. But until such time as nature becomes hopelessly unintelligible and unpredictable, we need look no further than nature itself for explanations.

When the atheist is told that God is unknowable, he may interpret this claim in one of two ways. He may suppose, first, that the theist has acquired knowledge of a being that, by his own admission, cannot possibly be known; or, second, he may assume that the theist simply does not know what he is talking about.

One can be committed to conformity or one can be committed to truth, but not both.