ositio 42). His Holiness Pope John Paul II, in the Apostolic Exhortation Familiaris Consortio (No. 46), acceded to the Synod's request and committed the Holy See to prepare a Charter of the Rights of the Family to be presented to the quarters and authorities concerned.
It is important to understand correctly the nature and style of the Charter as it is now presented. The document is not an exposition of the dogmatic or moral theology of marriage and the family, although it reflects the Church's thinking in the matter. Nor is it a code of conduct for persons or institutions concerned with the question. The Charter is also different from a simple declaration of theoretical principles concerning the family. It aims, rather, at presenting to all our contemporaries, be they Christian or not, a formulation—as complete and ordered as possible of the fundamental rights that are inherent in that natural and universal society which is the family.
The rights enunciated in the Charter are expressed in the conscience of the human being and in the common values of all humanity. The Christian vision is present in this Charter as the light of divine revelation which enlightens the natural reality of the family. These rights arise, in the ultimate analysis, from that law which is inscribed by the Creator in the heart of every human being. Society is called to defend these rights against all violations and to respect and promote them in the entirety of their content.
The rights that are proposed must be understood according to the specific character of a "Charter". In some cases they recall true and proper juridically binding norms; in other cases, they express fundamental postulates and principles for legislation to be implemented and for the development of family policy. In all cases they are a prophetic call in favour of the family institution, which must be respected and defended against all usurpation.
Almost all of these rights are already to be found in other documents of both the Church and the international community. The present Charter attempts to elaborate them further, to define them with greater clarity and to bring them together in an organic, ordered and systematic presentation. Annexed to the text are indications of "Sources and references" from which some of the formulations have been drawn.
The Charter of the Rights of the Family is now presented by the Holy See, the central and supreme organ of government of the Catholic Church. The document is enriched by a wealth of observations and insights received in response to a wide consultation of the Bishops' Conferences of the entire Church as well as of experts in the matter from various cultures.
The Charter is addressed principally to governments. In reaffirming, for the good of society, the common awareness of the essential rights of the family, the Charter offers to all who share responsibility for the common good a model and a point of reference for the drawing up of legislation and family policy, and guidance for action programmes.
At the same time the Holy See confidently proposes this document to the attention of intergovernmental international organizations which, in their competence and care for the defence and promotion of human rights, cannot ignore or permit violations of the fundamental rights of the family.
The Charter is of course also directed to the families themselves: it aims at reinforcing among families an awareness of the irreplaceable role and position of the family; it wishes to inspire families to unite in the defence and promotion of their rights; it encourages families to fulfil their duties in such a way that the role of the family will become more clearly appreciated and recognized in today's world.
The Charter is directed, finally, to all men and women, and especially to Christians, that they will commit themselves to do everything possible to ensure that the rights of the family are protected and that the family institution is strengthened for the good of all mankind, today and in the future.
The Holy See, in presenting this Charter, desired 