Raza de víboras, prelados corruptos, eminencias de la mentira que manipuláis a los creyentes, que habéis hecho de vuestras creencias una profesión sin contenido y que habéis convertido a la Iglesia en coto de desmanes ¿como decís que ya habéis hecho bastante condenando la pederastia clerical y que es suficiente con pactar con las víctimas unas indemnizaciones, pero si no sois capaces de recuperarlas psicológicamente como vais a ser capaces de llevar sanación a pederastas y encubridores? ¿No será mejor que os humilléis, que reconozcáis vuestro pecado, que rasguéis vuestras sotanas, que colaboréis con la justicia? Amad mejor la Verdad y la Justicia y haced penitencia.
La información de personajes hechos y acontecimientos que se hagan merecedores de dicho título.
sábado, 26 de junio de 2010
viernes, 25 de junio de 2010
La investigación sobre la pederastia enfrenta a Bélgica y al Vaticano
La Santa Sede convoca al embajador para protestar por la profanación de las tumbas de dos cardenales.- La fiscalía de Bruselas solo admite la apertura de un sepulcro.
Las investigaciones policiales sobre casos de pederastia en la Iglesia belga han derivado en un conflicto diplomático después de que el Vaticano mostrara su estupor e indignación por el modo en que se llevaron las pesquisas del jueves, lo que incluyó manipulaciones de las tumbas de antiguos prelados en la catedral de Malinas. El propio cardenal primado belga, André-Joseph Léonard, ha declarado esta mañana que consideraba "un poco extraño que las cosas hayan llegado hasta el extremo de horadar en tumbas arzobispales y que todos lo obispos estuvieran ayer retenido hasta tarde".
El Vaticano ha protestado ante el embajador belga en la Santa Sede por la profanación de las tumbas de los cardenales Jozef-Ernest Van Roey y Léon-Joseph Suenens durante las investigaciones policiales contra la pedofilia en la Iglesia católica belga. Los policías judiciales buscaban en la cripta de la catedral de Saint Rombout, en Malinas, documentación sobre la pedofilia clerical y creían tener indicios de que había pruebas escondidas en la tumba de alguno de esos prelados. "Las tumbas de los cardenales Suenens y Van Roey fueron perforadas y en ellas se introdujo una cámara para aparentemente comprobar si había documentos ocultos", ha declarado el portavoz de arzobispado de Malinas-Bruselas. Una portavoz de la fiscalía se ha limitado a confirmar la apertura de una tumba. La investigación no dio el resultado buscado.
Charles Ghislain, embajador belga ante la Santa Sede, ha sido convocado esta mañana en el Vaticano por monseñor Dominique Mamberti, secretario para las Relaciones con los Estados. Mamberti le ha expresado el malestar de la Santa Sede por las formas en que se produjeron ayer las redadas contra la Iglesia local.
En una nota oficial, la secretaría de Estado del Vaticano ha expresado su "firme condena de cualquier acto pecaminoso y criminal de abusos de menores por parte de miembros de la Iglesia, así como la necesidad de reparar esos actos, según las exigencias de la Justicia y las enseñanzas del Evangelio", y ha manifestado su "vivo estupor por la forma en que se han realizado algunas búsquedas conducidas por la autoridad judicial", y también su "tristeza por algunas violaciones de la intimidad a las que tienen derecho las víctimas".
Esta última queja se refiere a la incautación de los documentos de la Comisión Adriaensses sobre 475 casos, que según el portavoz de la Conferencia Episcopal belga viola el derecho a la privacidad de los abusados que han denunciado sus casos a la Iglesia.
El cardenal Léonard ha criticado también las redadas del jueves. "La justicia hace su trabajo y tiene derecho a realizar búsquedas", dice. "Lo que nos molesta es que hayan excavado incluso en tumbas arzobispales y que todos los obispos fueran retenidos hasta muy tarde". Los agentes llegaron a la sede primada de Malinas a las 10.15 y abandonaron a las 19.15. Los obispos belgas estaban reunidos en un conferencia regular y tuvieron que entregar a los teléfonos móviles. Tampoco se les dejó abandonar el edificio.
En defensa de la investigación
Yves Leterme , democristiano y primer ministro saliente, ha defendido la investigación judicial y ha afirmado que quienes cometen abusos "deben ser condenados por la ley belga", y que las pesquisas son una prueba de que la separación de poderes funciona en el país.
Los registros policiales de dependencias episcopales belgas, incluida la residencia privada del anterior primado, el cardenal Godfried Daneels, en busca de pruebas de pederastia, se realizó bajo la acusación de atentados al pudor, según Jean-Marc Meilleur, portavoz de la fiscalía.
Con independencia de los casos concretos que hayan podido desencadenar la redada del jueves en la sede del primado, en la catedral y en la residencia del cardenal Daneels más en la sede en Lovaina de la comisión Adriaenssens creada por la iglesia para investigar las acusaciones, las pesquisas apuntan de lleno al cardenal Daneels, cuyos ordenadores, de mesa y portátil, fueron incautados. Muchas de las acusaciones sobre presuntos abusos -incluida la confesada en abril por Roger Vangheluwe, obispo de Lieja, sobre hechos ocurridos en torno a 1985- se produjeron a lo largo de las tres décadas de mandato transcurridas entre 1979 y finales de finales de 2009.
Ya en 1998 se sentó en el banquillo durante el juicio a un sacerdote pederasta en calidad de superior del sacerdote. Daneels fue entonces considerado civilmente responsable, pero fue absuelto en apelación. "No querría volver a vivir esa experiencia", recuerda el antiguo primado en su reciente libro de memorias.
Mientras tanto, el papa Benedicto XVI ha nombrado hoy obispo de Brujas a Jozef De Kesel en sustitución del Roger Vangheluwe, destituido tras haber reconocido haber abusado de un menor . De Kesel era hasta el momento obispo titular de Bulna y auxiliar en Malinas-Bruselas.
lunes, 21 de junio de 2010
"Do to others whatever you would have them do to you"
DAILY GOSPEL: 22/06/2010
«Lord, to whom shall we go? You have the words of eternal life.» John 6,68
Tuesday of the Twelfth week in Ordinary Time
2nd book of Kings 19:9-11.14-21.31-35.36.
The king of Assyria heard a report that Tirhakah, king of Ethiopia, had come out to fight against him. Again he sent envoys to Hezekiah with this message:
"Thus shall you say to Hezekiah, king of Judah: 'Do not let your God on whom you rely deceive you by saying that Jerusalem will not be handed over to the king of Assyria.
You have heard what the kings of Assyria have done to all other countries: they doomed them! Will you, then, be saved?
Hezekiah took the letter from the hand of the messengers and read it; then he went up to the temple of the LORD, and spreading it out before him,
he prayed in the LORD'S presence: "O LORD, God of Israel, enthroned upon the cherubim! You alone are God over all the kingdoms of the earth. You have made the heavens and the earth.
Incline your ear, O LORD, and listen! Open your eyes, O LORD, and see! Hear the words of Sennacherib which he sent to taunt the living God.
Truly, O LORD, the kings of Assyria have laid waste the nations and their lands,
and cast their gods into the fire; they destroyed them because they were not gods, but the work of human hands, wood and stone.
Therefore, O LORD, our God, save us from the power of this man, that all the kingdoms of the earth may know that you alone, O LORD, are God."
Then Isaiah, son of Amoz, sent this message to Hezekiah: "Thus says the LORD, the God of Israel, in answer to your prayer for help against Sennacherib, king of Assyria: I have listened!
This is the word the LORD has spoken concerning him: " 'She despises you, laughs you to scorn, the virgin daughter Zion! Behind you she wags her head, daughter Jerusalem.
For out of Jerusalem shall come a remnant, and from Mount Zion, survivors. The zeal of the LORD of hosts shall do this.'
"Therefore, thus says the LORD concerning the king of Assyria: 'He shall not reach this city, nor shoot an arrow at it, nor come before it with a shield, nor cast up siege-works against it.
He shall return by the same way he came, without entering the city, says the LORD.
I will shield and save this city for my own sake, and for the sake of my servant David.'"
That night the angel of the LORD went forth and struck down one hundred and eighty-five thousand men in the Assyrian camp. Early the next morning, there they were, all the corpses of the dead.
So Sennacherib, the king of Assyria, broke camp, and went back home to Nineveh.
Psalms 48(47):2-3.4.10-11.
Great is the LORD and highly praised in the city of our God: The holy mountain,
fairest of heights, the joy of all the earth, Mount Zion, the heights of Zaphon, the city of the great king.
God is its citadel, renowned as a stronghold.
O God, within your temple we ponder your steadfast love.
Like your name, O God, your praise reaches the ends of the earth. Your right hand is fully victorious.
Holy Gospel of Jesus Christ according to Saint Matthew 7:6.12-14.
Do not give what is holy to dogs, or throw your pearls before swine, lest they trample them underfoot, and turn and tear you to pieces.
Do to others whatever you would have them do to you. This is the law and the prophets.
Enter through the narrow gate; for the gate is wide and the road broad that leads to destruction, and those who enter through it are many.
How narrow the gate and constricted the road that leads to life. And those who find it are few.
Mt 7,6-6#Mt 7,12-14
Commentary of the day
Saint Vincent de Paul (1581-1660), Founder of religious communities
Conference of 30/5/1659
"Do to others whatever you would have them do to you"
What is charity's first action? What does a heart moved by it produce? What emerges from it by contrast with someone who lacks it? It is certainly to do to everyone what within reason we would wish to be done to ourselves. In this is charity summed up. Is it true that I do to my neighbor what I myself wish from him? Ah! here there is a great examination of conscience to be done...
Let us consider the Son of God: what a heart of charity, what a flame of love! My Jesus, be pleased to tell us something about what it was that drew you down from heaven to come and suffer earth's misfortune, the many persecutions and torments you received here? O Savior, O source of love, humbled even to us, even to infamous suffering: who has loved their neighbor more than you? You came to expose yourself to all our wretchedness, to take on the form of a sinner, to lead a suffering life and suffer a humiliating death for our sake. Is there any love like this?... There is no one but Our Lord who has been so seized with love for creatures that he abandoned his Father's throne to come and take on a body subject to infirmity.
And why? To establish amongst us, by his example and word, love of neighbor... O friends, if only we had a little of that love would we stand by with our arms folded?... No! charity cannot remain idle. It sets us to work for the healing and comforting of others.
Tuesday, 22 June 2010
St. Thomas More, Martyr (1478-1535)
SAINT THOMAS MORE
Martyr
(1478-1535)
The life and martyrdom of Saint Thomas More have been the source of a message which spans the centuries and which speaks to people everywhere of the inalienable dignity of the human conscience, which (...) is "the most intimate centre and sanctuary of a person, in which he or she is alone with God, whose voice echoes within them" (Gaudium et Spes, 16). Whenever men or women heed the call of truth, their conscience then guides their actions reliably towards good. Precisely because of the witness which he bore, even at the price of his life, to the primacy of truth over power, Saint Thomas More is venerated as an imperishable example of moral integrity. And even outside the Church, particularly among those with responsibility for the destinies of peoples, he is acknowledged as a source of inspiration for a political system which has as its supreme goal the service of the human person.
(...)
Thomas More had a remarkable political career in his native land. Born in London in 1478 of a respectable family, as a young boy he was placed in the service of the Archbishop of Canterbury, John Morton, Lord Chancellor of the Realm. He then studied law at Oxford and London, while broadening his interests in the spheres of culture, theology and classical literature. He mastered Greek and enjoyed the company and friendship of important figures of Renaissance culture, including Desiderius Erasmus of Rotterdam.
His sincere religious sentiment led him to pursue virtue through the assiduous practice of asceticism: he cultivated friendly relations with the Observant Franciscans of the Friary at Greenwich, and for a time he lived at the London Charterhouse, these being two of the main centres of religious fervour in the Kingdom. Feeling himself called to marriage, family life and dedication as a layman, in 1505 he married Jane Colt, who bore him four children. Jane died in 1511 and Thomas then married Alice Middleton, a widow with one daughter. Throughout his life he was an affectionate and faithful husband and father, deeply involved in his children's religious, moral and intellectual education. His house offered a welcome to his children's spouses and his grandchildren, and was always open to his many young friends in search of the truth or of their own calling in life. Family life also gave him ample opportunity for prayer in common and lectio divina, as well as for happy and wholesome relaxation. Thomas attended daily Mass in the parish church, but the austere penances which he practised were known only to his immediate family.
He was elected to Parliament for the first time in 1504 under King Henry VII. The latter's successor Henry VIII renewed his mandate in 1510, and even made him the Crown's representative in the capital. This launched him on a prominent career in public administration. During the following decade the King sent him on several diplomatic and commercial missions to Flanders and the territory of present-day France. Having been made a member of the King's Council, presiding judge of an important tribunal, deputy treasurer and a knight, in 1523 he became Speaker of the House of Commons.
Highly esteemed by everyone for his unfailing moral integrity, sharpness of mind, his open and humorous character, and his extraordinary learning, in 1529 at a time of political and economic crisis in the country he was appointed by the King to the post of Lord Chancellor. The first layman to occupy this position, Thomas faced an extremely difficult period, as he sought to serve King and country. In fidelity to his principles, he concentrated on promoting justice and restraining the harmful influence of those who advanced their own interests at the expense of the weak. In 1532, not wishing to support Henry VIII's intention to take control of the Church in England, he resigned. He withdrew from public life, resigning himself to suffering poverty with his family and being deserted by many people who, in the moment of trial, proved to be false friends.
Given his inflexible firmness in rejecting any compromise with his own conscience, in 1534 the King had him imprisoned in the Tower of London, where he was subjected to various kinds of psychological pressure. Thomas More did not allow himself to waver, and he refused to take the oath requested of him, since this would have involved accepting a political and ecclesiastical arrangement that prepared the way for uncontrolled despotism. At his trial, he made an impassioned defence of his own convictions on the indissolubility of marriage, the respect due to the juridical patrimony of Christian civilization, and the freedom of the Church in her relations with the State. Condemned by the Court, he was beheaded.
(...)
Thomas More, together with 53 other martyrs, including Bishop John Fisher, was beatified by Pope Leo XIII in 1886. And with John Fisher, he was canonized by Pius XI in 1935, on the fourth centenary of his martyrdom.
(...)
The life of Saint Thomas More clearly illustrates a fundamental truth of political ethics. The defence of the Church's freedom from unwarranted interference by the State is at the same time a defence, in the name of the primacy of conscience, of the individual's freedom vis-à-vis political power. Here we find the basic principle of every civil order consonant with human nature.
(...)
Therefore, after due consideration and willingly acceding to the petitions addressed to me, I establish and declare Saint Thomas More the heavenly Patron of Statesmen and Politicians, and I decree that he be ascribed all the liturgical honours and privileges which, according to law, belong to the Patrons of categories of people.
(John Paul II - Apostolic letter issued Motu Proprio proclaiming Saint Thomas More Patron of Statesmen and Politicians - October 31, 2000)
«Lord, to whom shall we go? You have the words of eternal life.» John 6,68
Tuesday of the Twelfth week in Ordinary Time
2nd book of Kings 19:9-11.14-21.31-35.36.
The king of Assyria heard a report that Tirhakah, king of Ethiopia, had come out to fight against him. Again he sent envoys to Hezekiah with this message:
"Thus shall you say to Hezekiah, king of Judah: 'Do not let your God on whom you rely deceive you by saying that Jerusalem will not be handed over to the king of Assyria.
You have heard what the kings of Assyria have done to all other countries: they doomed them! Will you, then, be saved?
Hezekiah took the letter from the hand of the messengers and read it; then he went up to the temple of the LORD, and spreading it out before him,
he prayed in the LORD'S presence: "O LORD, God of Israel, enthroned upon the cherubim! You alone are God over all the kingdoms of the earth. You have made the heavens and the earth.
Incline your ear, O LORD, and listen! Open your eyes, O LORD, and see! Hear the words of Sennacherib which he sent to taunt the living God.
Truly, O LORD, the kings of Assyria have laid waste the nations and their lands,
and cast their gods into the fire; they destroyed them because they were not gods, but the work of human hands, wood and stone.
Therefore, O LORD, our God, save us from the power of this man, that all the kingdoms of the earth may know that you alone, O LORD, are God."
Then Isaiah, son of Amoz, sent this message to Hezekiah: "Thus says the LORD, the God of Israel, in answer to your prayer for help against Sennacherib, king of Assyria: I have listened!
This is the word the LORD has spoken concerning him: " 'She despises you, laughs you to scorn, the virgin daughter Zion! Behind you she wags her head, daughter Jerusalem.
For out of Jerusalem shall come a remnant, and from Mount Zion, survivors. The zeal of the LORD of hosts shall do this.'
"Therefore, thus says the LORD concerning the king of Assyria: 'He shall not reach this city, nor shoot an arrow at it, nor come before it with a shield, nor cast up siege-works against it.
He shall return by the same way he came, without entering the city, says the LORD.
I will shield and save this city for my own sake, and for the sake of my servant David.'"
That night the angel of the LORD went forth and struck down one hundred and eighty-five thousand men in the Assyrian camp. Early the next morning, there they were, all the corpses of the dead.
So Sennacherib, the king of Assyria, broke camp, and went back home to Nineveh.
Psalms 48(47):2-3.4.10-11.
Great is the LORD and highly praised in the city of our God: The holy mountain,
fairest of heights, the joy of all the earth, Mount Zion, the heights of Zaphon, the city of the great king.
God is its citadel, renowned as a stronghold.
O God, within your temple we ponder your steadfast love.
Like your name, O God, your praise reaches the ends of the earth. Your right hand is fully victorious.
Holy Gospel of Jesus Christ according to Saint Matthew 7:6.12-14.
Do not give what is holy to dogs, or throw your pearls before swine, lest they trample them underfoot, and turn and tear you to pieces.
Do to others whatever you would have them do to you. This is the law and the prophets.
Enter through the narrow gate; for the gate is wide and the road broad that leads to destruction, and those who enter through it are many.
How narrow the gate and constricted the road that leads to life. And those who find it are few.
Mt 7,6-6#Mt 7,12-14
Commentary of the day
Saint Vincent de Paul (1581-1660), Founder of religious communities
Conference of 30/5/1659
"Do to others whatever you would have them do to you"
What is charity's first action? What does a heart moved by it produce? What emerges from it by contrast with someone who lacks it? It is certainly to do to everyone what within reason we would wish to be done to ourselves. In this is charity summed up. Is it true that I do to my neighbor what I myself wish from him? Ah! here there is a great examination of conscience to be done...
Let us consider the Son of God: what a heart of charity, what a flame of love! My Jesus, be pleased to tell us something about what it was that drew you down from heaven to come and suffer earth's misfortune, the many persecutions and torments you received here? O Savior, O source of love, humbled even to us, even to infamous suffering: who has loved their neighbor more than you? You came to expose yourself to all our wretchedness, to take on the form of a sinner, to lead a suffering life and suffer a humiliating death for our sake. Is there any love like this?... There is no one but Our Lord who has been so seized with love for creatures that he abandoned his Father's throne to come and take on a body subject to infirmity.
And why? To establish amongst us, by his example and word, love of neighbor... O friends, if only we had a little of that love would we stand by with our arms folded?... No! charity cannot remain idle. It sets us to work for the healing and comforting of others.
Tuesday, 22 June 2010
St. Thomas More, Martyr (1478-1535)
SAINT THOMAS MORE
Martyr
(1478-1535)
The life and martyrdom of Saint Thomas More have been the source of a message which spans the centuries and which speaks to people everywhere of the inalienable dignity of the human conscience, which (...) is "the most intimate centre and sanctuary of a person, in which he or she is alone with God, whose voice echoes within them" (Gaudium et Spes, 16). Whenever men or women heed the call of truth, their conscience then guides their actions reliably towards good. Precisely because of the witness which he bore, even at the price of his life, to the primacy of truth over power, Saint Thomas More is venerated as an imperishable example of moral integrity. And even outside the Church, particularly among those with responsibility for the destinies of peoples, he is acknowledged as a source of inspiration for a political system which has as its supreme goal the service of the human person.
(...)
Thomas More had a remarkable political career in his native land. Born in London in 1478 of a respectable family, as a young boy he was placed in the service of the Archbishop of Canterbury, John Morton, Lord Chancellor of the Realm. He then studied law at Oxford and London, while broadening his interests in the spheres of culture, theology and classical literature. He mastered Greek and enjoyed the company and friendship of important figures of Renaissance culture, including Desiderius Erasmus of Rotterdam.
His sincere religious sentiment led him to pursue virtue through the assiduous practice of asceticism: he cultivated friendly relations with the Observant Franciscans of the Friary at Greenwich, and for a time he lived at the London Charterhouse, these being two of the main centres of religious fervour in the Kingdom. Feeling himself called to marriage, family life and dedication as a layman, in 1505 he married Jane Colt, who bore him four children. Jane died in 1511 and Thomas then married Alice Middleton, a widow with one daughter. Throughout his life he was an affectionate and faithful husband and father, deeply involved in his children's religious, moral and intellectual education. His house offered a welcome to his children's spouses and his grandchildren, and was always open to his many young friends in search of the truth or of their own calling in life. Family life also gave him ample opportunity for prayer in common and lectio divina, as well as for happy and wholesome relaxation. Thomas attended daily Mass in the parish church, but the austere penances which he practised were known only to his immediate family.
He was elected to Parliament for the first time in 1504 under King Henry VII. The latter's successor Henry VIII renewed his mandate in 1510, and even made him the Crown's representative in the capital. This launched him on a prominent career in public administration. During the following decade the King sent him on several diplomatic and commercial missions to Flanders and the territory of present-day France. Having been made a member of the King's Council, presiding judge of an important tribunal, deputy treasurer and a knight, in 1523 he became Speaker of the House of Commons.
Highly esteemed by everyone for his unfailing moral integrity, sharpness of mind, his open and humorous character, and his extraordinary learning, in 1529 at a time of political and economic crisis in the country he was appointed by the King to the post of Lord Chancellor. The first layman to occupy this position, Thomas faced an extremely difficult period, as he sought to serve King and country. In fidelity to his principles, he concentrated on promoting justice and restraining the harmful influence of those who advanced their own interests at the expense of the weak. In 1532, not wishing to support Henry VIII's intention to take control of the Church in England, he resigned. He withdrew from public life, resigning himself to suffering poverty with his family and being deserted by many people who, in the moment of trial, proved to be false friends.
Given his inflexible firmness in rejecting any compromise with his own conscience, in 1534 the King had him imprisoned in the Tower of London, where he was subjected to various kinds of psychological pressure. Thomas More did not allow himself to waver, and he refused to take the oath requested of him, since this would have involved accepting a political and ecclesiastical arrangement that prepared the way for uncontrolled despotism. At his trial, he made an impassioned defence of his own convictions on the indissolubility of marriage, the respect due to the juridical patrimony of Christian civilization, and the freedom of the Church in her relations with the State. Condemned by the Court, he was beheaded.
(...)
Thomas More, together with 53 other martyrs, including Bishop John Fisher, was beatified by Pope Leo XIII in 1886. And with John Fisher, he was canonized by Pius XI in 1935, on the fourth centenary of his martyrdom.
(...)
The life of Saint Thomas More clearly illustrates a fundamental truth of political ethics. The defence of the Church's freedom from unwarranted interference by the State is at the same time a defence, in the name of the primacy of conscience, of the individual's freedom vis-à-vis political power. Here we find the basic principle of every civil order consonant with human nature.
(...)
Therefore, after due consideration and willingly acceding to the petitions addressed to me, I establish and declare Saint Thomas More the heavenly Patron of Statesmen and Politicians, and I decree that he be ascribed all the liturgical honours and privileges which, according to law, belong to the Patrons of categories of people.
(John Paul II - Apostolic letter issued Motu Proprio proclaiming Saint Thomas More Patron of Statesmen and Politicians - October 31, 2000)
miércoles, 16 de junio de 2010
martes, 15 de junio de 2010
lunes, 14 de junio de 2010
Alta traición en ETA: «Thierry» entregó a «Txeroki» a la Policía
Un documento interno, al que ha tenido acceso LA RAZÓN, recoge que el ex jefe del «aparato político» reveló asuntos internos de la banda
MADRID-Faltaba un eslabón para cerrar la cadena, para poder entender la grave crisis por la que atraviesa ETA, la situación de descoordinación y desconfianza interna que sufre y los fallos de seguridad en los que incurre un día sí y el otro también. Se sabía de los duros enfrentamientos habidos entre los sectores que encabezaban Javier López Peña, «Thierry» y Garikoitz Azpiazu, «Txeroki». Pero se desconocía que los cabecillas de la banda expulsaron al primero al sospechar que su acción o inacción propició la detención del segundo y seis pistoleros más. En medio año, entre mayo y noviembre de 2008, la banda perdía a dos de sus más importantes cabecillas. La organización, que ya hacía aguas, empezaba a resquebrajarse devorada por las termitas de la traición, la desconfianza y el miedo. Todo esto coincidía con los movimientos de su «brazo político», que pretende «vender» la inactividad de los terroristas para propiciar «vías políticas». Y es que esta división de la cúpula favorece que la rama política intente imponerse y busque una negociación para poder presentarse a las próximas elecciones.
«Thierry» fue expulsado de ETA y de la llamada «izquierda abertzale» por no haber evitado, o propiciado, la detención de siete destacados miembros de la banda, entre ellos Garikoitz Azpiazu, «Txeroki», según un documento interno, fechado en agosto del año pasado, al que ha tenido acceso LA RAZÓN. «Thierry» fue arrestado en mayo de 2008 y Azpiazu, en noviembre. Ambos habían protagonizado un duro enfrentamiento en el seno de la «dirección» etarra, por lo que siempre se ha sospechado que en sus respectivos arrestos podría haberse producido algún tipo de venganza.
En medios antiterroristas franceses se ha confirmado la expulsión de «Thierry», así como la de otros destacados dirigentes de la banda, y la de la letrada de nacionalidad gala Yolanda Molina Ugarte.
«Thierry» fue expulsado de ETA y de la llamada «izquierda abertzale» por no haber evitado, o propiciado, la detención de siete destacados miembros de la banda, entre ellos Garikoitz Azpiazu, «Txeroki», según un documento interno, fechado en agosto del año pasado, al que ha tenido acceso LA RAZÓN. «Thierry» fue arrestado en mayo de 2008 y Azpiazu, en noviembre. Ambos habían protagonizado un duro enfrentamiento en el seno de la «dirección» etarra, por lo que siempre se ha sospechado que en sus respectivos arrestos podría haberse producido algún tipo de venganza.
En medios antiterroristas franceses se ha confirmado la expulsión de «Thierry», así como la de otros destacados dirigentes de la banda, y la de la letrada de nacionalidad gala Yolanda Molina Ugarte.
Comunicación a su entramado
El documento constituye una comunicación de ETA a representantes de su entramado, entre ellos los interlocutores de los presos, los militantes que tuvieron conocimiento de la crisis provocada y, en concreto, a los reclusos que cumplen condena en las prisiones galas de Fresnes, Fleury y La Sante.
Es consecuencia de las deliberaciones realizadas por el órgano encargado de la «resolución de los conflictos». En el caso de «Thierry» la decisión de expulsión va acompañada de un duro texto en el que se le acusa de ser el promotor de divisiones y de la gran «crisis» que sufrió ETA, por los citados enfrentamientos con el sector de «Txeroki», que queda exculpado. También se le imputa haber informado de asuntos internos a personas ajenas a la banda.
Pero lo más grave para ETA es el no haber enviado a la «dirección» la «kantada» (informe en el que se cuenta todo lo ocurrido durante la detención y los días siguientes hasta llegar a la cárcel) y «por no haber dado los pasos necesarios para evitar la caída de más militantes, lo que conllevó la detención de siete de ellos».
Si se examina la lista de arrestados desde mayo de 2008 hasta agosto de 2009, mes en el que se elaboró el documento, hay decenas de detenciones importantes. Sin embargo, las fuentes consultadas consideran que la nota se refiere a Garikoitz Azpiazu, «Txeroki», y a Leire López Zurutuza, «Jare», capturados en noviembre de 2008; a Aitzol Iriondo, Eneko Zarrabeitia y Aitor Arteche, en diciembre siguiente; y a los que fueron detenidos en España por, supuestamente, colaborar en la fuga de Arteche a Francia: Javier Gutiérrez Jimenez, Amets Ladislao González e Ibai Egurrola San Andrés. Son ocho y, entre ellos deben estar los siete.
La actitud de «Thierry», por acción o inacción, les llevó a la cárcel, aunque algunos ya están en libertad. Salvo en el caso de «Txeroki» y Leire López, en el que el móvil de la venganza podría estar más claro, los otros arrestos se podrían deber a un efecto «dominó». Si no se evita la caída de la primera ficha, las otras van siendo tumbadas.
El documento indica que las expulsiones se han decidido para que sirvan de ejemplo a todos los militantes de la «Organización y, por lo tanto, no se repitan hechos similares». ETA anuncia que se va a producir un cambio en el funcionamiento interno de la banda, pero no da detalles. Concluye con una petición a los destinatarios del papel: que gestionen las decisiones tomadas con responsabilidad y discreción.
«Thierry». Portavoz de la banda en las negociaciones
Francisco Javier López Peña, «Thierry», o simplemente Javier López, como le llama ETA en el documento de expulsión, fue el portavoz de la banda en las negociaciones con el Gobierno durante el pasado alto el fuego. Se trata de un individuo pagado de sí mismo, engreído, que se cree el centro del universo y que hizo ver a los representantes del Ejecutivo que era el «jefe supremo» de ETA.
«Txeroki». Un mal jefe «militar» que ganó en la crisis
Garikoitz Azpiazu fue un jefe de «comandos» malo, que propició muchos errores y desarticulaciones de «comandos» que él mismo se había encargado de formar y adoctrinar. Sin embargo, y pese a haber pasado por un «consejo de guerra» del que salió bastante tocado, en la crisis con «Thierry» resultó el gran ganador, aunque de poco le vale porque está en la cárcel, como su encarnizado enemigo.
e vale porque está en la cárcel, como su encarnizado enemigo. la cárcel, como su encarnizado enemigo.
Garikoitz Azpiazu fue un jefe de «comandos» malo, que propició muchos errores y desarticulaciones de «comandos» que él mismo se había encargado de formar y adoctrinar. Sin embargo, y pese a haber pasado por un «consejo de guerra» del que salió bastante tocado, en la crisis con «Thierry» resultó el gran ganador, aunque de poco le vale porque está en la cárcel, como su encarnizado enemigo.
jueves, 3 de junio de 2010
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