1 Even in the sphere of sacred power, Christianity's monopoly is under threat. See Heelas and Woodhead (2005).
2 On the rise of a "two sex" model of human identity see Laqueur (1990).
3 On the shifting structural location and changing meanings of the family and domesticity see Davidoff and Hall (1987) and Mintz and Kellogg (1988).
4 The classic statement of this thesis is in Ann Douglas (1977).
5 For much fuller discussion of these key points, and the evidence on which they rest, see Woodhead (2001: 332-56) and Woodhead (2004).
6 See, for example, Vance (1985) and Gill (1998a).
7 For recent evidence of how an issue in sexuality can become a rallying point for conservatives against liberals, see Stephen Bates' (2004) account and interpretation of the evangelical campaign against homosexual activity in the Anglican Church.
8 In Veritatis Splendor (1993) John Paul II insisted upon the reality of exceptionless moral norms or "intrinsically evil acts," but confined his discussion of them to sexual acts.
9 See Callum Brown's survey of this literature and its themes in Brown (2001: 58-87).
10 See the work of the American sociologists of religion Penny Marler, Kirk Hadaway and Mark Chaves, summarized in Heelas and Woodhead (2005: 55-60).
11 The classic study of this conservative domestic turn in the US context is E.T. May (1990).
12 In the USA Alfred Kinsey's documentation of widespread pre-marital inter-course, homosexual experiences, masturbation and extra-marital sex gave rise to new efforts to ensure sexual containment within marriage (E.T. May 1990: 88-90 and D'Emilio 1983).
13 On welfare provision in the USA see L. Gordon (1994). I have not found a systematic study of the incarceration of unmarried mothers in mental asylums, but for an indicative case study see Griffiths (1998). Szasz (1975) presents evidence of single mothers incarcerated decades before still being found in asylums in the 1970s.
14 On the debate about what the sexual revolution really amounted to see McLaren (1999: 166-92).
15 The idea of a stalled gender revolution, visible in the continuing unequal division of labor between men and women is taken from Hochschild (1989).
16 For a discussion of the sex differentiation of secularization see Woodhead (2005).
17 On the sexual and moral "backlash" spearheaded by conservative evangelical churches in the USA and embodied not only in New Christian Right movements of the 1980s and 1990s but more recently in men's movements like "Promisekeepers" see Ruether (2001: 156-80), Diamond (1989), and Novosad (1999).
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