abortion, euthanasia, sterilization and methods of family planning opposed to life and the dignity of marriage- are inevitable and now almost a social necessity In the face of this defeatist mentality, the Pope argues that the chapters of Evangelium Vitae addressing the relationship between the civil law and the moral law deserve great attention because of the growing importance they are destined to have in the restoration of social life Pastors, the faithful and people of goodwill, especially if they are lawmakers, are asked for a renewed and united commitment to change unjust laws that legitimize or tolerate such violence. No effort should be spared to eliminate legalized crime or at least to limit the damage caused by these laws Returning to a theme he highlighted in Evangelium Vitae itself, the Pope also recognizes that building a new culture of life requires affirmative pastoral and educational efforts, not simply legal prohibitions of activities opposed to the right to life An authentic apostolate of life requires catechesis and conscience formation, as wel the provision of services that will enable anyone in trouble to find the necessary help These activities cannot be separated from legal change The changing of laws must be preceded and accompanied by the changing of mentalities and morals on a vast scale, in an extensive and visible way. In this area the Church will spare no effort nor can she accept negligence or guilty silence Thus, the Pope makes an appeal to the whole church to become engaged in the apostolate of life "to scientists and doctors to teachers and families. as well as to those who work in the media, and especially to jurists and lawmakers Summary of the Jurisprudential Vision of John Paul Il The Pope's call for a recovery of the basic elements of a vision of the relationship between the civil law and the moral law is rooted in his sense that legal attacks on life flow from an ethical relativism pervading much of contemporary culture. This relativism leads to an idolization of democracy divorced from a conviction that the moral value of 48lat271-72 49 1d. at 272-73(emphasis added) See EvANGLEIuM VITAe, supra note 4,190 It is not enough to remove unjust laws. The underlying causes of attacks on life have to be eliminated, especially by ensuring proper support for families and motherhood. A family policy must be the basis and driving force of all social policies. For this reason there must be set in place social and political initiatives capable of guaranteeing conditions of true freedom of choice in matters of parenthood. It is also necessary to rethink labor, urban, residential and social service policies so as to harmonize working schedules with time available for the family, so that it becomes possible to take care of children and the elderly o2 John Paul Il, Civil Law, supra note 47, at 273(emphasis added)8 abortion, euthanasia, sterilization and methods of family planning opposed to life and the dignity of marriage – are inevitable and now almost a social necessity.”48 In the face of this defeatist mentality, the Pope argues that the chapters of Evangelium Vitae addressing the relationship between the civil law and the moral law “deserve great attention because of the growing importance they are destined to have in the restoration of social life”: Pastors, the faithful and people of goodwill, especially if they are lawmakers, are asked for a renewed and united commitment to change unjust laws that legitimize or tolerate such violence. No effort should be spared to eliminate legalized crime or at least to limit the damage caused by these laws . . . .49 Returning to a theme he highlighted in Evangelium Vitae itself,50 the Pope also recognizes that building a new culture of life requires affirmative pastoral and educational efforts, not simply legal prohibitions of activities opposed to the right to life. An authentic apostolate of life requires catechesis and conscience formation, as well as the provision of services that will enable anyone in trouble to find the necessary help.51 These activities cannot be separated from legal change: The changing of laws must be preceded and accompanied by the changing of mentalities and morals on a vast scale, in an extensive and visible way. In this area the Church will spare no effort nor can she accept negligence or guilty silence. 52 Thus, the Pope makes an appeal to the whole church to become engaged in the apostolate of life: “to scientists and doctors, to teachers and families, as well as to those who work in the media, and especially to jurists and lawmakers.”53 Summary of the Jurisprudential Vision of John Paul II The Pope’s call for a recovery of the basic elements of a vision of the relationship between the civil law and the moral law is rooted in his sense that legal attacks on life flow from an ethical relativism pervading much of contemporary culture. This relativism leads to an idolization of democracy divorced from a conviction that the moral value of 48 Id. at 271-72. 49 Id. at 272-73 (emphasis added). 50 See EVANGLEIUM VITAE, supra note 4, ¶ 90: [I]t is not enough to remove unjust laws. The underlying causes of attacks on life have to be eliminated, especially by ensuring proper support for families and motherhood. A family policy must be the basis and driving force of all social policies. For this reason there must be set in place social and political initiatives capable of guaranteeing conditions of true freedom of choice in matters of parenthood. It is also necessary to rethink labor, urban, residential and social service policies so as to harmonize working schedules with time available for the family, so that it becomes possible to take care of children and the elderly. 51 See id. ¶ 88. 52 John Paul II, Civil Law, supra note 47, at 273 (emphasis added). 53 Id