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“When your son brings a girlfriend on a visit, will you say to your mother in law, ‘Do take a tray of lemonade into the garden for Charles and Mary; they’Ave been playing tennis all day,’ and next morning inexactly the same tones, ‘Do leave a tray down the passage for Charles and Mary; they’Ave been playing sex all night’? This looks like Dr .Comfort’s hope because he tells us we ought to know that sex is the healthiest and most important human sport.”

Comfort probably made a greater contribution to the development of the new debate on sexual morality than anyone had done since Lawrence.The major difference between the two was that Comfort did not accept that love, in the form of a monogamous sexual relationship, legitimised sex. Comfort argued that sex was a physical pleasure, not too dissimilar to eating. He went on to argue that people should indulge as much as they wished, as long as they were considerate of the feeling sand morality of others, and that they took the necessary precautions to ensure no children wee conceived. Canon Bentley responded to this position of Comfort by asking “can we actualise these hopes in the1960’s? Alas no; for the key to realising this ideal is a wholly foolproof form of contraception.” Evidently the Canon did not see the birth control pill in this light, many others, however, did; including Comfort himself. Thus, by even the mid 60’s there were debates raging on sexual mores both within the Church of England, and in the general population. These debates; whilst in many ways theoretical, presented people with very real choices and possibilities, with regard to how they were to live their lives.

One of the major effects of these debates; caused in no small way by the Church of England, combined with extensive media coverage of the birth control pill was that, for a great number of young women, the idea of the pill was just as important as its reality. This can be seen by In gram, a journalist and author, who went back in the late 70’s to visit with her 11 plus class; girls who were in their late teens in the early 60’s, about growing up in that decade. She describes the publicity given o the pill as “our generation was growing up with the knowledge that somewhere out there existed a contraceptive which promised you would be able to get away with it, in the way only men had before.” There were, obviously, alternative models to that advocated by the Church of England, and young women were increasingly aware of their choices; this is not to say, however, that they would exercise their choices, they may well have agreed with the Churches teachings on the subject. It should be noted that the sample was of grammar schoolgirls, not typical among the population as a whole. As more educated women they were, perhaps quite naturally, aware of their choices and women in this social group wee the first unmarried women to be taking the contraceptive pill. This theory supports the assertion made earlier in this dissertation that the sexual revolution occurred primarily, or at least initially, among the middle classes. The refusal to prescribe the pill to young women such as these, created an issue around which debates on sexuality and sexual morals could conducted.

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