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Sexual liberation was embodied in the feminist movement.
Women demanded their social role and put themselves in the place of the proletariat as an actor of revolution.
This order presupposes a law, natural law, which is not external to man but which is instead written into his very heart.
Moral personalism, influenced not only by existentialism but also by evolutionist theories, propagated by Teilhard de Chardin, turned this traditional doctrine on its head.
In the first half of the twentieth century, Europe had experienced two terrible world wars and the horrors of Communist and National Socialist totalitarianism.
Families paid for this in blood, but the family remained a strong social and moral bulwark.
It was produced by a doctor, Gregory Pinkus, thanks to massive financial support from Margaret Sanger and Katharine Mc Cormack, the two apostles of contraception, abortion and eugenics.
Chastity, within and outside marriage, was considered to be a Christian value: sexual union outside the sacrament of marriage is a grave sin.
Until the 1960s, all Church moralists taught this doctrine and all pastors and confessors referred to it as expressed in the encyclicals Arcanum of Leo XIII and Casti connubi of Pius XI, and in the teaching of Pius XII in numerous speeches given to married persons, doctors and to the Roman Rota.
In the years of the student revolution, Agnes Heller, the most famous disciple of the Hungarian communist, György Lukacs, published a book with the significant title “The sociology of daily life” in which she affirmed that in 1968, “It was neither political systems nor economic arrangements which changed, but instead the way of life.
From this came the sexual revolution and the change in educational systems.” Sexual revolution and the change in educational systems: family and school, the two pillars on which education is based, were the principal victims of 1968.They dreamed of starting a family and they had a strong sense of modesty and a spirit of sacrifice.