1. Quoted in William Martin, With God on Our Side (New York: Pantheon Books, 1996), 365–66.
2. There are many definitions of the Christian Right in circulation. For purposes of this paper, I define the Christian right as evangelical Christians who tend toward conservative politics (although they may disagree about the extent to which they think they should engage in politics). By “evangelical,” I refer primarily to Protestants who generally subscribe to the five fundamentals of faith that have served as rallying points for evangelicalism: Biblical inerrancy; deity of Christ; substitutionary atonement; bodily resurrection; and the second coming of Christ. This definition is inclusive of Pentecostals and those groups that do not trace their roots to the fundamentalist/modernist debates of the 1920s. I am not including the more explicitly racist Christian movements, such as Christian identity groups. See Ronald Nash, Evangelicals in America (Nashville: Abingdon, 1987); Edward Dobson, “Standing Together on Absolutes.” United Evangelical Action 44 (September–October 1985): 4–10; William Trollinger “How Should Evangelicals Understand Fundamentalism?” United Evangelical Action 44 (September–October 1985): 7–9; Donald Dayton, The Variety of American Evangelicalism (Knoxville: University of Tennessee Press, 1991); Joel Carpenter, Revive Us Again (Oxford: Oxford University Press, 1997); Harold Ockenga, “From Fundamentalism: Through New Evangelicalism to Evangelicalism,” in Evangelical Roots, ed. K. Kantzer (Nashville: Thomas Nelson Publishing Company, 1968). In addition, I use the term “Christian Right” loosely, understanding that many evangelicals support conservative politics while not necessarily identifying with the label “Christian Right.” James Guth, “Southern Baptist Clergy: Vanguard of the Christian Right? ” in The New Christian Right, ed. R. Liebman and R. Wuthnow (New York: Aldine, 1983); Christian Smith, Christian America? (Berkeley: University of California Press, 2000); Robert Zwier, Born-Again Politics (Downer’s Grove: InterVarsity Press, 1982). The reason such a loose definition is appropriate for this study is that I am demarcating people who take part in a shared community of discourse about politics and religion even if they disagree about whether or not to term themselves members of the “Christian Right.”
3. Tony Evans, America’s Only Hope (Chicago: Moody Press, 1990).
4. Sheldon King, “We Must Come Together,” New Man 4 (January– February 1997): 24.
5. Steve Rabey, “Where Is the Christian Men’s Movement Headed?” Christianity Today 40 (April 29, 1996): 46–49, 60.