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Componentes de la ecuación: - Ertzaintza detiene hace 21 días a 2 personas con "información sensible" - Quedan en libertad,desconozco si han pasado por juzgado - Los supuestos "radicales" se presentan con abogado a las tres semanas en Comisaría de Ertzaintza de Irún.Los detienen

The first murderer in Scripture was not executed. God protected him from those who wanted to kill him. That is a one remarkable detail in the story of Cain and Abel which Pope St John Paul II explored in Evangelium Vitae §9. Cain murders his innocent brother, Abel's blood cries out to God for justice. The crime is grave, the guilt undeniable, and punishment follows, but then something extraordinary happens. God places a mark upon Cain, not to excuse his crime, but to protect him from those who might seek to kill him in retaliation. John Paul II draws a profoundly important conclusion: “Not even a murderer loses his personal dignity, and God himself pledges to guarantee this.” He then cites St Ambrose, who explains that God preferred the correction of the sinner to his death. Consider what this means; God does not abandon justice. Cain is punished, exiled and made to confront the consequences of his terrible crime. But neither does God permit Cain's guilt to extinguish his fundamental worth as a human being. Justice and mercy are not presented as alternatives. They coexist within the divine response to evil. And here is what makes this particularly significant for our present debate about capital punishment. John Paul II wrote these words while still recognising, elsewhere in the same encyclical, the theoretical legitimacy of execution in circumstances of absolute necessity. He evidently saw no contradiction between affirming the enduring dignity of a murderer and recognising the legitimate authority of the state to punish him, even severely. But he also recognised something more: the fact that a punishment may be legitimate does not establish that it is the punishment we ought to choose. This is precisely what I find so compelling about the Christian preference for mercy. The Gospel does not ask us merely to discover the limits of what justice permits. It calls us towards the perfection of charity, towards the redemption of the sinner and towards an understanding of human dignity that survives even the gravest moral failure. None of this resolves every theological difficulty created by the 2018 revision of the Catechism, I'm not trying to make this square peg fit in that round hole, those questions remain serious and deserve proper clarification. But it does remind us that the Church's movement towards the abolition of capital punishment did not begin with Pope Francis. Long before the present controversy, John Paul II was asking us to contemplate a God who demands justice for Abel, yet refuses to abandon Cain. Perhaps we should spend rather more time contemplating what that tells us about the justice and mercy of God.

El 12 de octubre de 1492 el Reino de Navarra era un Estado independiente, ajeno a la Corona de Castilla, y así permaneció 20 años más, hasta 1512, cuando fue conquistado por la misma Castilla que estaba colonizando América. Como navarro, hoy no tengo nada que celebrar.