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First of all, because sexual revolution is, if not synonymous with revolution in the modern sense of the word, then certainly it is contemporaneous, and to the Marquis de Sade goes the additionally dubious distinction of starting the French Revolution. Sexual revolution is not synonymous, on the other hand, with sexual sin, which has been with us for as long as sexual organs have existed in men whose reason, and not instinct, determined how they were to be governed. Sexual revolution is something slightly different from sexual vice, although it is certainly based on that. Sexual revolution is the political mobilization of sexual vice. In this respect, it differs as well from seduction, which is the manipulation of sexual vice for less than global political ends; it also differs from prostitution, which is the manipulation of sexual vice for financial gain. Sexual revolution makes use of both of these things, but it is more global in scale.

The idea that sexual liberation could be used as a form of political control is not a new idea. It lies at the heart of the story of Samson and Delilah. The idea that sin was a form of slavery was central to the writings of St. Paul. St. Augustine in his magnum opus in defense of Christianity against the accusations of the pagans that it contributed to the fall of Rome, divided the world into two cities, the City of God, which loves God to the extinction of self, and the City of Man, which loves self to the extinction of God. Augustine describes the City of Man as ‘lusting to dominate the world’ but at the same time 'itself dominated by its own passion for domination.