Once, an individual arrived at his house and found it flooded with water everywhere. Subsequently, this person tried effortlessly to drain his house of the water which had flooded it. This was to be all in vain as more water was flooding the house than this person could remove. The only way he could hope to drain his house was to find where the water was coming from and fix the source of the issue there before moving on to fix the symptom, in this case the flooding.

Why did I begin this write – up with such a parable?

My intention here is to draw paralells between the person who is combating the flodding and the person who, today, is fighting against the introduction of abortion. Those of us who are against abortion should, and rightly so, protest its introduction. However a common mistake done by many, perhaps with no fault of their own, is to recognise the immorality of abortion, and rightfully so, however then not coming to terms with what lead to the present sitution of having abortion potentially legalised. As with the person who needs to fix the source of his flooding issue, so to must we attack the sourse which has paved the way for abortion to become a possible reality.

What is this source one might ask?

Without beating around the bush, it is this rampant, individualist, Liberal ideology which has resulted in the abortion symptom being present among us.

Abortion did not become a potential reality overnight. It is the result of a number of socio – political revolutions throughout the ages which have changed the outlook of it. This is not something which is endemic but rather it is a problem faced by Western Civilisation, of which we are a part, as a whole.

The way the Liberal revolution has permeated the fabric of society comes in three distinct but connected stages as well pointed out by the Brazilian traditionalist thinker Plinio Correa de Oliveira. “The first and deepest level consists of a crisis in the tendencies. These disorderly tendencies by their very nature struggle for realization. No longer conforming to a whole order of things contrary to them, they begin by modifying mentalities, ways of being, artistic expressions, and customs without immediately touching directly — at least habitually — ideas.” “Inspired by the disorder of these deep tendencies, new doctrines burst forth. In the beginning, they at times seek a modus vivendi with the old doctrines, expressing themselves in such a way as to maintain a semblance of harmony with them. Generally, however, this soon breaks out into open warfare.” “This transformation of the ideas extends, in turn, to the terrain of facts. Here, by bloody or unbloody means, the institutions, laws, and customs are transformed both in the religious realm and in temporal society. It is a third crisis, now fully within the field of facts.”

A particular revolution which, in my opinion, has greatly influenced and accelerated the introduction of abortion in Western countries is the Sexual Revolution. This revolution brought with it a perception that women needed to control when, and if they got pregnant in order to engage in so called “sexual liberation.” This sexual liberation would pave the way for a demand in accessible birth control and eventually abortion rights. Its assault on the most vulnerable, family disintegration, no-fault divorce, pornography, the redefinition of marriage, and the introduction of gender ideology is hardly ever brought up in public discourse.

The assult of the Sexual Revolution on community is key in understanding the logic behind abortion. In order to attack the morality of a community, it first attacks the morality of individuals themselves which in turn affects thier perception of what it means to be human. Modernity generally sees the world as a meaningless mass of matter which we can bend to our own will and desires without fear of eternal consequences. The lost world where Christianity was the go-to moral parent of the West teaches that God is intimately involved with Creation, therefore giving us strict limits on how we should treat it, including our own bodies. The problem is that today this classical Christian metaphysics has been lost, even by Christians themselves, and thus we no longer view the human body as a part of the Divine.