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Think, what: Sexual Revolution

November 19, November 17, November 16, One of the mistakes Christians tend to make is assuming that the sexual revolution was something that happened in the s as part of the general loosening of conventional morality which that decade witnessed.

In fact, it is of much deeper and longstanding origins. We can tend to miss this because we focus on the phenomena associated with the sexual revolution—for example, widespread changes in attitude to premarital sex, homosexuality, and abortion. What we often fail to realize is that these phenomena are actually Sexual Revolution of deeper changes Sexual Revolution society, particularly those associated with what it means to be a fulfilled human being. The sexual revolution rests on the idea that fulfillment is a matter of personal, psychological happiness and anything which obstructs that—specifically traditional sexual codes—is by definition oppressive and preventing us from flourishing.

And that psychological construction of human purpose stretches back at least as far as Rousseau and the Romantics in the eighteenth and nineteenth centuries. As implied above, the roots of the sexual revolution are complicated. First, we see the psychologization of the self in the hands of Rousseau and the Romantics. Then we have the sexualization Sexual Revolution psychology—the notion that our sexual desires and their physical satisfaction are the most basic things about us—at the hands of Sigmund Freud and his followers.

Next we have the politicizing of sex by the New Left whereby Revooution is reconceived not so much in economic terms as in psychological terms. The stage Sexuall thus set for debates about sex, one of the most personal and intimate of human realities, to become the most public issue of our day.

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One of the hallmarks of the sexual revolution is the separation of sexual activity from the context of a lifelong monogamous relationship. This is not a new idea at all. It is important for Christians Sexual Revolution understand that the sexual revolution is not simply about broadening the boundaries of what is acceptable sexual behavior. A good example is the concept of modesty. Reolution want to abolish the concept entirely. This is clear from the fact that our culture considers modesty in itself as an inherently ridiculous idea, Sexual Revolution only of mockery.

The previous point directs us towards another significant aspect of the sexual revolution: it is not only about sexual behavior. It is really about identity.

Once sexual desire has been made the foundational element of human identity, then debates about Sdxual cease to be debates about how we act and become debates about who we are. The Christian might therefore think that when they object to homosexuality they are objecting to certain sexual practices. What they Sexual Revolution actually doing is objecting to certain identities. Cultures are defined to a large extent by that which they forbid and, typically, many of these forbidden acts are sexual.

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The Old Testament law provides a good example of such and typically sexual taboos have played a large role in Western culture. Thus, when the sexual revolution sets about overthrowing these taboos and building its sexual morality Sexual Revolution the wafer-thin foundation of consent, it is not only Revolutkon sexual behavior but changing society at a foundational level.

It is reshaping the meaning of sexual activity and therefore reshaping notions of the family, of parenthood, and of the relationship between Sexual Revolution sexes. Further, given the social significance of sexual activity as a rite of passage to adulthood, it is also dissolving a key difference between adults and children. Because the sexual revolution is about identity and the legitimation of sexual behavior associated with identity, it presents a serious challenge to religious freedom. Societies which have been reshaped by the sexual revolution will regard Christians who refuse to grant legitimacy to, say, homosexual behavior as those Sexual Revolution are opposed to the common good.]