My parents are so happy to see me and it makes my family stronger.
Sounds good to me.
I think instead of attacking the church, and the moral/community/family structure that goes with it, we should infiltrate the church and remove the bad philosophy from it.
Imagine Christianity without:
1. Dualism. The idea of another weird world up there where values are better than this one. Instead, we study values in this world.
2. Pity/equality. Instead of worrying about those who are not adapted to our world, we celebrate the glory of the world.
That would be a non-objectionable Christianity, and a powerful force for good values, as Schopenhauer suggested.
Most attacks on Christianity are based on strawmen, and have much more to do with combating religion in general from the perspective of individualism ("I AM THE CENTER OF EVERYTHING AND DETERMINER OF ALL - GOD/REALITY IS EVIL BECAUSE IT LIMITS ME AND MAKES ME HURT SOMETIMES") and materialism ("THERE IS FUNDAMENTALLY NO ORDER TO ANYTHING ANYWHERE, THEREFORE ITS OK FOR ME TO OVERDOSE ON CHEEZWIZ AND TELEVISION").
The criticisms you've presented here, however, are totally warranted and are the main obstacles that intelligent people encounter when approaching the subject.
Dualism has been a problem in/with Christianity for a long time. It typically manifests in two forms:
The first is something that has called itself or been called Gnosticism, Manicheanism or Catharism at various points in history, and hinges on a belief that the "heavens" and the "world" are absolutely antagonistic and discontinuous with one another. It often presents "the world" as actually evil, a kind of metaphysical abberation that must be eliminated or escaped. Careful observers may note that this position actually resembles a misinterpretation and over-literalization of certain Eastern ideas. It is also noteworthy that these dualist deviations have been regarded as heresies by the more powerful Christian sects. Islam also has seen similar eruptions of dualism, and likewised attempted to banish them.
The second form that dualism takes is actually a more sinister and much more prevalent form, because it's not actually recognized as such. This could loosely be called "supernaturalism", and in reality is actually a sort of materialism. Having no grasp of the basically symbolic character of religious doctrine, it takes religious stories and interprets them in the most literal way possible. God becomes a finite entity, like a person. Heaven and hell become places, rather than conditions or principles. Basically, because these people are unable to think outside of material terms (people, places, spaces, objects), they are blind to the very concept of metaphysics, and simply fill it in with what they're familiar with. This certainly isn't something unique to Christianity, but it is phenomenon that almost completely dominates it.
Regarding pity and equality, it shouldn't be too difficult to discover the origins of these attitudes. They stem from a decay of the concept of love as an intregral element of God's creation, and by extension, a virtue to be expressed in society. In some other post somewhere, you demonstrated an understanding of this as a realization that spite/hatred/vindictiveness are symptoms of personal weakness and a lack of reverence for the world. This is really what it comes down to. True reverence for reality (dread and love of God) cannot help but manifest as a sense of the love of things; an appreciation for the excellence and appropriateness of everything that exists.
The trouble is that, first of all, people don't usually get that far. The result is that we end up with sentiment, instead of something rooted in reality. The other problem is that people often have a great deal of difficulty grasping the concept that love isn't necessarily something soft. Love does not necessarily translate into a gentle action. Fritschoff Schuon said something to the effect of humility being objectivity towards oneself, and charity being objectivity towards others. Objectivity towards others means recognizing what they are completely - not just superficially, and then taking the appropriate actions - gentle or otherwise. While there definitely is a current within Christianity that calls for kindness to the downtrodden, I don't think this needs to be interpreted as mindless permissiveness and softness.
In terms of how we might improve Christianity.... I would say that the first task would be to understand its strengths and shortcomings thoroughly. It should be noted that I do not mean, by this, that one should attempt to change it to fit ones political ideology, rather that one should use its real strengths and rid it of its real weaknesses. It doesn't need to be re-written - just excavated. I don't know if it's really possible to actually reverse the whole course of its decay (it has gathered a LOT of downhill momentum over the last 600 years or more), but I think it's definitely possible to work with it in a localized way.