The Pro-Vita Federation Charter. Theological, anthropological and moral principles
2. Subsequently, the beginning of a human being’s existence coincides with the beginnings of its organism – i.e., conception – while the biological death of a human being coincides with the end of their organism’s existence (noticeable due to the cessation of integrated somatic functions).
3. In virtue of God’s love for each and every human being, whom He created in His image and likeness, each human being is a person by nature, and not by their own will or the will of others, though achievement of the calling God gave to humans (to reach a state of godliness) depends essentially on the person’s will.
4. Parental vocation constitutes the gift of collaborating with God in the spirit of love – the Creator of all things seen and unseen – for bringing a human person into the world (procreation) and for educating them so as to obtain eternal life; in other words, for contributing to the divine fullness of human nature and the fullness of the Divine Kingdom of Heaven.
5. Sexuality is a trait of human nature as created by God, which expresses, both simultaneously and mutually, the unity, otherness and interdependence of human beings’ existence: the same humanity subsists both in man and woman and through their union, humanity ec-zists (updates this life).
6. The family based on heterosexual and monogamous marriage is the work to which God calls human beings, in order to achieve through them the origin of human nature, i.e. the unity, otherness and interdependence of human beings.
7. To this end, the family based on heterosexual and monogamous marriage is the only proper place for sexual love to be expressed and the only proper place for procreation.
8. God’s intention is that procreation is a fruit of conjugal love, and availability to the procreative intervention of God in the conjugal sexual act is a criterion for the authenticity of conjugal love.
9. Every human being, irrespective of how they came into the world, owes their existence to an express will and a specific work of God in relation to them (procreation is not merely a biological act).
10. Through the birth of a new human being, God blesses not only the parents, but, to different extents, the entire communities to which the new person belongs (the extended family, the parish, the town, the diocese, the nation, the country and even the whole of humanity). Therefore, all such communities have their own responsibilities towards this person’s life and towards both the material and the spiritual quality of their life.
11. The main responsibility in relation to this person’s life and quality of life belongs to parents; society and the ecclesial community have the responsibility to morally and materially support such parental responsibility, and where it cannot be exerted, to substitute it.
12. Medical care of procreation may only be moral provided that it does not hurt conjugal love and does not endanger other human beings’ lives (this condition is necessary, but not necessarily sufficient).
13. Medical care of an agonizing person may only be moral provided that it does not intentionally lead to death (this condition is necessary, but not necessarily sufficient).
14. To kill a human being, irrespective of the burden of physical and moral pain on their existence (due to precarious material and/or spiritual conditions), is immoral (a deadly sin).
15. Suicide is immoral (a deadly sin), but self-sacrifice, even with the risk of death, is not suicide, as it does not pursue one’s own death.