In a world where class war has moved from economic control to control of culture, from worker's rights to minority rights, Marxist ideologues are now rarely found on soap boxes or the barricades but in university senior common rooms, or more often in the arts and media. Gramasci was concerned with revolution but rather than the 'hard' revolution of an armed uprising against a despot with 'soft' revolution of changing culture, in ecclesiastical terms of keeping doctrine the same but changing pastoral practice. Obviously if you change practice you then either do not to change doctrine because they way in which we understand it changes and then eventually our way of speaking about doctrine in the future changes and we then introduce a situation in which the original doctrine becomes meaningless and is 'organically' changed. That is changed from below, change from below brings about change from above and eventually overthrows the existing order.
The important thing for Gramasci was to create a certain confusion a mess, a "lio", but based on what was reasonable and from there to increase demands by increments, for example, the change with the general acceptance of the Gay movement, 'loving relationships' everyone can relate to, 'people suffering because they love' makes a rather attractive narrative identity, in a heterosexual context it is part of our cultural narrative and is much more attractive than discussing anal sex, which I suppose a few people still have qualms about. Thus in a few short years we move from a criminal act, to legalising consensual homosexual acts to recognising homosexual unions to marriage equality, and children being taught about such things in school and we can well imagine the eventual removal every other sexual taboo, not just those that once merely surrounded homosexuality. In moral terms it is Marxist perpetual revolution.
Students of the Council might well see Bugnini using Gramascian methodology in first disrupting the calender, creating confusion between Paul VI and the Liturgical Concillium, then going beyond anything the Council Fathers mandated but who but a knave or a fool would dare to suggest that the Church has for one single instant changed her teaching on the Holy Eucharist from what Aquinas or Trent taught.