etely, in a family, a man and a woman complement one another's work and cooperate with one another for the full realization of their conjugal life and the upbringing and well being of their children. Keeping in mind that motherhood—together with fatherhood—is part of the most excellent gift from the Creator to humankind, namely, the transmission of life, the organization of society and the laws of the States should make it possible for the structure and the remuneration of work to aid women in fulfilling their vocation as mothers, and in the gestation and up-bringing of their children.33
4. THE RIGHT TO LIFE
4.1. The Key to the Other Rights
28. The affirmation of the dignity of every human being has as its immediate and fundamental consequence the fundamental right to life which is recognized in article 3 of the Declaration: "Everyone has the right to life, liberty and the security of person". Human beings have this right from the very moment their existence begins, i.e., from the moment of conception and not only from birth.34
29. From the first instant of his conception, man received his personal reality from God. The person has a dignity in his being that is innate: that is, both the person and his dignity are situated on the ontological plane. It does not matter what manifestations man may have during the course of his evolution; from the moment of his conception, he is always a person whose dignity must be recognized in every circumstance of his existential process.
30. First of all, man has the right to life, the fundamental key to all the other rights as an inviolable right that is guaranteed and protected in every situation, not only by State laws and policies, but also through a real culture of life, "for no offense against the right to life, against the dignity of any single person, is ever unimportant".35 This is a right that is fundamental, in the strongest meaning of the term, because the other rights would lose their consistency through the lack of a subject and support. A distinction must be made between a fundamental right and its value and nobility. There are other rights that take on a greater height and nobility to the point that it is right and licit to give or risk one's life for them.
4.2. Protection Before and After Birth
31. Article 3 of the 1948 Declaration states that "Everyone has the right to life". This principle was developed by the Declaration on the Rights of the Child, adopted by the United Nations General Assembly on November 20, 1959, whereby "a child, because of its lack of physical and mental maturity, requires special protection and care, including due legal protection both before and after birth". This same statement was later incorporated into the "Preamble" of the Convention on the Rights of the Child, approved by the United Nations General Assembly on November 20, 1989.
32. This should be considered a fundamental principle of the system of international protection of human rights (ius cogens 36) since it is undoubtedly incorporated into the common conscience of the subjects of the international community.
33. International Law thereby affirms a principle of the Roman-canonical juridical tradition whereby the unborn human individual exists as a person. The rights of the unborn and their personality were already formulated by Ulpian, Justinian, Gratian and other teachers of law since ancient times. Judaic, Christian and Moslem thought converge along these lines.
34. On the other hand, any legislative attempt that presumes to encourage the "right" to abortion or other forms of negating unborn life clashes with what has matured in international legislation. Such legislation is called upon to coherently "guarantee to the unborn the right to come into the world, in the same way to protect the newly born, especially girls, from the crime of infanticide; ...to assure the handicapped that they can fully develop their capacities, and ensure adequate care for the sick and the elderly".37
4.3. The Rights of the Unborn Child
35. In coherence with these guidelines of juridical thought reaffirm