The Eucharist is a participation in the Wedding Feast of the Lamb. But then likewise a true wedding is a participation in the Sacrifice at Golgotha. The bed of marriage is properly an altar, where bride and groom offer their lives in a total sacrifice, joining and thereby engendering a new and larger organism.
When Paul says, “I beseech ye, brethren, by the mercies of God, that ye present your bodies, a living sacrifice, holy, acceptable unto God, which is your reasonable service” [Romans 12:1], he refers to the whole and perfectly general motion of the Christian toward his Savior and Lord, howsoever expressed: whether in priesthood, or martyry, or marriage – or at Mass.
The rites of the altar – the bed, the table, the throne – are the basis of society: “Wherever an altar is found, there civilization exists.” And, vice versa: where there is no altar, there is no civilization; no cult, no culture; no culture, no polis.
Beneath and beyond all the arguments from natural law, practicality, common sense, physiology, demographics, public health, epidemiology, Christian ethics, the protection of women and children, and so forth, the most basic argument then against unchastity is that the order of being is such that the altar of the marriage bed simply may not be profaned: “What God hath joined together, let not man put asunder” [Mark 10:9]. Sure, marriage can be profaned, and sex wounded; but while such profanations are possible, they are not permitted. The very structure of reality forbids them, and will punish them.
Profane the altars of a cult, and the cult is mortally wounded. Such is the Abomination of Desolation. As the ancients all well knew, culture ever supervenes upon some cult. Kill the cult, and you kill the culture – the integrated nexus of propositions about reality that informs all its social action, and provides the ontological basis of its notions of moral propriety. Kill a cult and you kill the understanding of the people, leaving them at loose ends, able to resort only to their own personal intellectual resources, incapable of much wisdom; and so you vitiate the order and prudence of their common life. You doom the polis to chaos and eventual dereliction. Unless there be then some radical cure – such as the revolt of the Maccabees against the Seleucids who profaned the Temple – the polis then must surely die.
Unless it be subsumed – taken up, ennobled and transfigured in or by a more expansive cult, as paganism was by Christianity – the death of a cult leads to despair, to literal dys-spirit. When a people learn that reality, and ergo their lives, are not after all enchanted and therefore meaningful as their fathers had praught, they lose their vim. It drains out of them like water. When this happened to American Indians, they would sometimes simply sit down and die. If nothing matters, if the old gods are just dead or illusory, and that’s all there is to it, then why try?
Demographic collapse is the natural and inevitable sequela of the disenchantment of the world. The heterodox are not reproducing. It is the orthodox believers of every faith, for whom all the humdrum business and trouble of life is caught up against all odds in a truly ultimate quest for transcendent glory, who are bearing and raising lots and lots of children.
The most basic case then against feminism, the normalization of homosexuality, adultery, etc. on the one hand, and materialism, naturalism, atheism, etc., on the other, is that they profane the altars where the order of the cosmos is spoken, where we hear the Word of the Logos that binds all things together in Wisdom. Profaning the altar and its rites, they profane the Word therein uttered, and repudiate Wisdom. They first disenchant the world, and then undo the life thereof. Who profanes the altars celebrates a cult of death.
Quomodo sedet sola civitas plena populo: facta est quasi vidua domina gentium: princeps provinciarum facta est sub tributo.
How doth the city sit solitary, that was full of people! How is she become as a widow! She that was great among the nations and princess among the provinces, how is she become tributary!
Plorans ploravit in nocte, et lacrimae ejus in maxillis ejus: non est qui consoletur eam ex omnibus caris ejus: omnes amici ejus spreverunt eam, et facti sunt inimici.
She weepeth sore in the night, and her tears are on her cheeks: among all her lovers she hath none to comfort her: all her friends have dealt treacherously with her, they are become her enemies.
Migravit Judah propter afflictionem, et multitudinem servitutis: habitavit inter gentes, nec invenit requiem: omnes persecutores ejus apprehenderunt eam inter angustias.
Judah is gone into captivity because of affliction, and because of great servitude: she dwelleth among the heathen, she findeth no rest: all her persecutors overtook her between the straits.
Viae Sion lugent eo quod non sint qui veniant ad solemnitatem: omnes portae ejus destructae: sacerdotes ejus gementes: virgines ejus squalidae, et ipsa oppressa amaritudine.
The ways of Zion mourn, because none come to the solemn feasts: all her gates are desolate: her priests sigh, her virgins are afflicted, and she is in bitterness.
– The Lamentations of Jeremiah 1:1-4
 As all ordered to the same reality and final cause, so are the sacraments each participations or echoes of each other. Thus initiation to the order of marriage is ipso facto initiation to the order of priests who serve in the domestic temple, baptism is initiation to the priesthood of Melchizedek, and when nuns take their vows they wear wedding gowns. The white wedding gown is the white surplice of the priest, of the angel, and of the martyr; the oil of Extreme Unction is not simply the same as the oil of Chrismation, but they are similar.