R&L: In some Christian circles, social action has taken precedence over evangelism. I am here thinking of the way that the pursuit of social justice has taken the place of the proclamation of the Gospel. What are your thoughts on this trend?
R&L: Now that communism has been defeated and discredited, many see radical environmentalism as the next great threat to freedom. Do you agree with this analysis?
R&L: You have been long involved in the late-twentieth-century revival of the freedom philosophy, especially with your involvement in the Foundation for Economic Education (fee). In addition, you are a Congregationalist minister. Why do you think it is important for ministers to be grounded in sound economic thinking?
R&L: You have often described yourself as an arch-liberal. The word liberalism has very different meanings in the United States and Europe. Could you explain the differences of those understandings of this term?
R&L: In addition to managing one of the most successful investment firms in the nation, you are also a vigorous philanthropist, regularly funding such things as Christian outreach to the inner city. How is this related to your Christian commitment?
R&L: In the weeks before Pope John Paul II’s visit to Cuba, there was a great deal of speculation as to what he would say and do during his time there. What were your expectations of the pope’s visit? Paredes: Knowing how the Holy Father has addressed local churches around the world in the past, I had no doubt that he would challenge the Cubans to rediscover their faith and to value their traditions and religious identity.
R&L: At the heart of any discussion about the environment is the question, “What kind of world do we want to live in?” What, to your way of thinking, is the best environment for man?
R&L: In your book, The American Hour, you say that America, at her best, is a liberal experiment. In this context, what do you mean by “liberal”? Guinness: I mean it, not it its modern sense, but in its nineteenth-century sense of liberalism in the relation of faith and freedom. I think the framers were clear that faith and freedom were integral.
R&L: The philosophical roots of American conservatism run deep. For example, one major influence has been the classical liberal thought of the nineteenth century. How do you understand the relationship between conservatism and classical liberalism, especially their similarities and differences?
R&L: What significance do intellectual property rights have within a free market economy and what importance did the Founding Fathers place on intellectual property rights in the American economy?