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México: Matan a 2 jóvenes en estacionamiento de iglesia antes de Misa de quinceañera

REDACCIÓN CENTRAL, 19 May. 19 (ACI Prensa).- El Obispo de Córdoba en el estado mexicano de Veracruz, Mons. Eduardo Patiño Leal, lamentó el asesinato de dos jóvenes en el estacionamiento de una iglesia cuando estaba a punto de comenzar una Misa de una quinceañera.

Cardenal lamenta muerte de niña migrante guatemalteca en Ciudad de México

REDACCIÓN CENTRAL, 19 May. 19 (ACI Prensa).- El Arzobispo Primado de México, Cardenal Carlos Aguiar Retes lamentó la muerte de una niña migrante guatemalteca en Ciudad de México.

Cardenal lamenta muerte de niña migrante guatemalteca en Ciudad de México

REDACCIÓN CENTRAL, 19 May. 19 (ACI Prensa).- El Arzobispo Primado de México, Cardenal Carlos Aguiar Retes lamentó la muerte de una niña migrante guatemalteca en Ciudad de México.

US bishops oppose Trump immigration plan, say families are foundational

Washington D.C., May 19, 2019 / 03:09 am (CNA).- Leaders of the U.S. bishops’ conference voiced concern over President Donald Trump’s new immigration plan, stressing that families should be strengthened and promoted in the immigration system.

“We oppose proposals that seek to curtail family-based immigration and create a largely ‘merit-based’ immigration system,” said Cardinal Daniel DiNardo of Houston, president of the U.S. Conference of Catholic Bishops, and Bishop Joe S. Vásquez of Austin, who heads the conference’s migration committee.

“Families are the foundation of our faith, our society, our history, and our immigration system,” they said. “As Pope Francis notes: ‘Family is the place in which we are formed as persons’.”

DiNardo and Vásquez responded May 17 to the immigration plan announced by Trump the previous day. They said that although they appreciate the effort to address concerns in the current immigration system, the new plan falls short in several areas.

Trump said his plan prioritizes American values and workers, while attracting “the best and brightest from all around the world.”

The proposal would not seek to cut back on total annual legal immigration numbers, but would significantly reduce the current family-based portion of the immigration system, instead focusing on applicants with high education and skill levels.

The current system awards a majority of immigration visas based on family connections in the U.S. About 12% are approved based on skill level – a number that would be increased to more than 50% under Trump’s proposal.

According to the New York Times, officials said this would result in nearly 75% of immigrants to the United States holding a bachelor’s degree or higher, and would increase the average immigrant salary from $43,000 to $96,000.

Nuclear families would be prioritized under the proposal, while it would be harder for extended family members to immigrate based on family connections.

The plan also involves the completion of a border wall and new technology to monitor the southern border. It would “a permanent and self-sustaining border security trust fund,” financed by border crossing fees, Trump said.

Critics of the proposal argue that it fails to address the root causes of the migration crisis at the southern border and inhumanely turns away those in need. Democrats in Congress have indicated that they will oppose the plan.

The plan does not provide legal status for Dreamers, those brought to the United States illegally as children. Nor does it provide a clear path forward for Temporary Protected Status holders.

In their statement, DiNardo and Vásquez called these omissions deeply troubling.

They also said that “securing our borders and ensuring our safety is of the utmost importance, but this will not be achieved by heightening human misery and restricting access to lawful protection in an attempt to deter vulnerable asylum-seeking families and children.”

“Instead, we must confront the root causes of migration and look to humane and pragmatic solutions, such as improving our immigration courts, expanding alternatives to detention, and eradicating criminal networks,” they said. “We urge lawmakers to put aside differences and engage in meaningful action on humane and just comprehensive immigration reform.”

María Bernarda (Verena) Bütler

María Bernarda (Verena Bütler) nació en Auw, en el Cantón de Argovia, Suiza, el 28 de mayo de 1848 y fue bautizada el mismo día de su nacimiento. Era la cuarta hija de Enrico y de Caterina Bütler, modestos campesinos y cristianos ejemplares, que educaron los ocho hijos nacidos de su matrimonio en el amor a Dios y al prójimo. Dotada de una excelente salud, Verena creció alegre, inteligente, generosa y amante de la naturaleza. A los siete años comenzó a frecuentar la escuela. El fervor y el empeño con el que, el 16 de abril de 1860, se acercó a la Primera Comunión permanecieron constantes en ella a lo largo de toda su vida. La devoción a la Eucaristía formará, efectivamente, el fundamento de su espiritualidad. la edad de 14 años, terminados los estudios elementales, Verena se dedicó al trabajo agrícola, experimentando también el afecto por un digno joven del cual se enamoró. Sintiendo la llamada de Dios supo desprenderse de este compromiso para entregarse completamente a su Señor. En este período de su vida se le concedió la gracia de gozar sensiblemente de la presencia de Dios, sintiéndolo muy cercano. Ella misma afirma: «Explicar este estado del alma a quien no ha experimentado jamás algo semejante, es extremadamente difícil, si no es que imposible». Y además: «El Espíritu Santo me enseñó a adorar, alabar, bendecir y dar gracias a Jesús en el tabernáculo, en todo momento, en medio de las labores y en la realidad cotidiana de la vida». Atraída del amor de Dios, a los 18 años entró como postulante en un convento de la región. Comprobado que no era aquél el lugar donde el Señor la llamaba, Verena regresó pronto al seno familiar. El trabajo, la oración, el apostolado en la parroquia, mantuvieron vivo en ella el deseo de la vida consagrada. El 12 de noviembre de 1867, por sugerencia de su párroco, Verena entró en el Monasterio franciscano de María Auxiliadora en Altstätten. El 4 de mayo de 1868 vistió el hábito franciscano, tomando el nombre de Sor María Bernarda del Sagrado Corazón de María, y, el 4 de octubre de 1869 emitió la Profesión religiosa, con el firme propósito de servir al Señor hasta la muerte, en la vida contemplativa. Pronto fue electa Maestra de novicias y por tres veces Superiora de la Comunidad, desempeñando este servicio fraterno por nueve años consecutivos. Su celo y su amor por el Reino de Dios la habían preparado para iniciar una nueva experiencia misionera. Por tanto, acogió de buen grado la invitación de Mons. Pietro Schumacher, obispo de Puertoviejo, en Ecuador, quien le pidió venir a su diócesis, planteándole la precaria situación de su gente. María Bernarda reconoció en esa invitación la clara voluntad de Dios que la llamaba a ser anunciadora del Evangelio en aquella tierra lejana. Superadas las iniciales resistencias del obispo de San Gallo y después de haber obtenido un regular indulto pontificio, el 19 de junio de 1888 Sor María Bernarda y seis Compañeras dejaron el monasterio de Altstätten y partieron para el Ecuador. Solamente la luz de la fe y el celo por el anuncio del Evangelio sostuvieron a la Beata y a sus Compañeras en la difícil separación del amado monasterio y de las Hermanas. En su interior María Bernarda pensaba en el tener que dar vida a una fundación misionera dependiente del monasterio suizo. A su vez, el Señor la hacía fundadora de una nueva Congregación religiosa, la de las Hermanas Franciscanas Misioneras de María Auxiliadora. Recibidas paternalmente por el Obispo, éste encomendó a María Bernarda la Comunidad de Chone que presentaba un espectáculo desolador, por la falta casi absoluta de sacerdotes, la escasa práctica religiosa y por la difundida inmoralidad. María Bernarda se hizo «toda para todos», poniendo como fundamento de su acción misionera la oración, la pobreza, la fidelidad a la Iglesia y el ejercicio constante de las obras de misericordia. Junto con sus hijas, comenzó un intenso apostolado entre las familias, profundizando en el conocimiento de la lengua y de la cultura del pueblo. No tardaron en madurar los primeros frutos. La vida cristiana de aquella población volvió a florecer como por encanto. También la nueva Congregación franciscana creció en número y se fundaron las dos Casa filiales de Santa Ana y de Canoa. Pero, también, pronto la obra misionera de la Madre Bernarda fue marcada por el misterio de la Cruz. Fueron muchos los sufrimientos a los que ella y sus hijas se vieron sometidas: la pobreza absoluta, el clima tórrido, incertidumbres y dificultades de todo tipo, riesgos para la salud y la misma seguridad de vida, incomprensiones de parte de la autoridad eclesiástica y, la separación de algunas Hermanas de la Comunidad, constituidas después en una Congregación autónoma (las Franciscanas de la Inmaculada: Beata Caridad Brader). María Bernarda soportó todo con heroica entereza, en silencio, sin defenderse y sin alimentar resentimientos en la confrontación con alguno, perdonando de corazón y orando por aquellos que la hacían sufrir. Como si no fueran suficientes todas estas pruebas, en 1895, una violenta persecución por parte de fuerzas hostiles a la Iglesia obligó a Sor María Bernarda y sus Hermanas a escapar del Ecuador. Sin saber a dónde ir, con 14 Hermanas se dirigió a Bahía, de donde prosiguió para Colombia. El grupo estaba aún buscando, cuando recibió la invitación de Mons. Eugenio Biffi para trabajar en su diócesis de Cartagena. Y, así, el 2 de agosto de 1895, fiesta de la Porciúncula de Asís, la Fundadora y sus Hermanas exiliadas del Ecuador, arribaron a Cartagena, recibidas paternalmente por el Obispo. Encontraron alojamiento en un ala del hospital femenino, llamado comúnmente «Obra Pía». El Señor las había conducido a aquel asilo, donde la Madre Bernarda permanecerá hasta el término de su vida. Después de la casa de Cartagena, se llevaron a cabo otras fundaciones no sólo en Colombia sino en Austria y en Brasil. Con un amor compasivo, de auténtica franciscana, estaba encargada de socorrer las necesidades espirituales de los pobres que ella consideró siempre sus predilectos. Decía a las Hermanas: «Abran sus casas para ayudar a los pobres y a los marginados. Prefieran el cuidado de los indigentes a cualquier otra actividad». La Madre guió su Congregación por espacio de treinta años. También después de haber renunciado al oficio de Superiora General, continuó animando, con sentimientos de verdadera humildad, a sus queridas Hermanas, sobre todo con el ejemplo de su vida, sus palabras y sus escritos. Presa de punzantes dolores hipogástricos, el 19 de mayo de 1924, en la «Obra Pía» de Cartagena, llorada por sus Hijas, amada y venerada de todos como auténtica santa, María Bernarda se durmió serenamente en el Señor. Contaba con 76 años de edad, 56 de vida consagrada y 38 de misionera. La noticia de su muerte se difundió rápidamente. El párroco de la catedral de Cartagena anunció el tránsito diciendo a sus fieles: « ¡Esta mañana, en esta ciudad, ha muerto una Santa: la reverenda Madre Bernarda!» Su tumba fue pronto meta de peregrinaciones y lugar de oración. El celo apostólico y el ardor de la caridad de la Madre María Bernarda reviven hoy en la Iglesia, particularmente a través de la Congregación fundada por ella y actualmente presente en varios. Países de tres Continentes. La Beata puede ser señalada como auténtico modelo de «inculturación» de la que la Iglesia ha subrayado la urgencia para un eficaz anuncio del Evangelio (cfr. Redemptoris missio, n. 52). Ella encarnó perfectamente en su vida el lema programático: «Mi guía, mi estrella, es el Evangelio». Durante su vida, encontró apoyo y consuelo solamente en Dios. Cuando abandonó su patria, a donde no habría de regresar jamás, y cuando dejó su querido monasterio de Altstätten y durante su incansable actividad apostólica, ella siempre estuvo sostenida por una sólida espiritualidad, de la oración incesante, la caridad heroica hacia Dios y hacia el prójimo, de una fe fuerte como la roca, una confianza ilimitada en la Providencia de Dios, una fuerza y humildad evangélica y de una fidelidad radical a los compromisos de su vida consagrada. De la contemplación del misterio de la Santísima Trinidad, de la Eucaristía y de la Pasión del Señor, obtuvo el don de aquella misericordia que practicó con todos y que dejó como particular carisma a su Congregación. Devotísima de la Virgen Madre del Señor, quiso que su Congregación tuviese a la Auxiliadora como Madre, Protectora y Modelo de vida en el seguimiento de Cristo y en su actividad misionera. Como franciscana, cultivó la misma veneración que San Francisco de Asís alimentó por la «Santa Madre Iglesia» por sus pastores y sacerdotes, que ella llamaba « los ungidos del Señor». La Beata permanece como un admirable ejemplo de mujer bíblica: fuerte, prudente, mística, maestra espiritual, insignia misionera. Ella ha dejado a la Iglesia un testimonio maravilloso de entrega a la causa del Evangelio, enseñando a todos, sobre todo hoy, que es posible unir la contemplación a la acción, vida con Dios y servicio a los hermanos, llevando a Dios a los hombres y a los hombres a Dios. El 29 de octubre de 1995, el Siervo de Dios Papa Juan Pablo II le confirió el título y los honores de los Beatos. El 12 de octubre de 2008, el Santo Padre Benedicto XVI la inscribe en el Catálogo de los Santos.

San Ivón o Yves de Kenmartin

San Ivón Hélory, Patrono de los Juristas, nació en Kenmartin, cerca de Tréguier de Bretaña, donde su padre era señor feudal. A los 24 años había obtenido ya títulos en filosofía, teología y derecho canónico en las mejores escuelas. Se trasladó a Orléans a estudiar derecho civil bajo la dirección del célebre jurista Pedro de la Chapelle. San Ivón empezó a practicar la mortificación y sus austeridades aumentaron. Al terminar sus estudios el archidiácono de Renes le nombró Juez del Tribunal Eclesiástico. En el ejercicio de su cargo, el santo protegió a los huérfanos, defendió a los pobres y administró justicia con tanta imparcialidad y bondad, que aún aquellos a quienes castigaba le tenían afecto. Regresó a su tierra natal y en 1284 fue ordenado sacerdote y se le concedió el beneficio de Trédrez. Los últimos quince años de su vida los dedicó al trabajo parroquial, primero en Trédrez y luego en Lovannec, donde construyó un hospital asistiendo personalmente a los enfermos. San Ivón recibió los últimos sacramentos en víspera de la Ascensión y falleció el 19 de mayo de 1303, a los 50 años de edad. Fue canonizado en 1347.

Saint Celestine V, Pope

Celestine is a saint who will always be remembered for the unique manner in which he was elected Pope, for his spectacular incompetence in that office, and for the distinction of being the first pontiff ever to have resigned.Pietro di Murrone was born in born 1215 in the Neapolitan province of Moline to a poor family. He became a Benedictine monk at the age of seventeen, and was eventually ordained priest at Rome. His love of solitude led him first into the wilderness of Monte Morone in the Abruzzi, whence his surname, and later into the wilder recesses of Mt. Majella. He was strongly influenced by the life of John the Baptist, and took him as his model in his religious life. His hair-cloth was roughened with knots, he wore a chain of iron encompassing his emaciated frame, and he fasted every day except for on Sunday. Each year he kept four Lents, passing three of them on bread and water only, and he consecrated the entire day and a great part of the night to prayer and labour. As generally happens in the case of saintly anchorites, Peter's great desire for solitude was not destined to be gratified. Many kindred spirits gathered about him eager to imitate his rule of life, and before his death there were thirty- six monasteries, numbering 600 religious, and bearing his papal name, Celestini. The order that developed amongst those that gathered around him was approved as a branch of the Benedictines by Urban IV in 1264. This congregation of Benedictine Celestines must not be confused with other Celestines, Fransiscans, who are extreme Spirituals that Pope Celestine permitted to live as hermits according to the Rule of St. Francis in 1294, but were pendent of the Franciscan superiors. In thier gratitude they named themselves after the pope (Pauperes eremitæ Domini Celestine), but were dissolved and dispersed (1302) by Boniface VIII, whose legitimacy the Spirituals contested. In 1284, Pietro, weary of the cares of government, appointed a certain Robert as his vicar and plunged again into the depths of the wilderness. It would be well if some Catholic scholar would devote some time to a thorough investigation of his relations to the extreme spiritual party of that age, for though it is certain that the pious hermit did not approve of the heretical tenets held by the leaders, it is equally true that the fanatics, during his life and after his death, made copious use of his name.In July 1294, his pious exercises were suddently interrupted by a scene unparalleled in ecclesiastical history. Three eminent dignitaries, accompanied by an immense multitude of monks and laymen, ascended the mountain, and announced that Pietro had been chosen as the new Pope by a unanimous vote of the Sacred College and humbly begged him to accept the honour. Two years and three months had elapsed since the death of Nicholas IV on Apil 4, 1292 without much prospect that the conclave at Perugia would unite upon a candidate. Of the twelve Cardinals who composed the Sacred College six were Romans, four Italians and two French. The factious spirit of Guelph and Ghibelline, which was then epidemic in Italy, divided the conclave, as well as the city of Rome, into two hostile parties of the Orsini and the Colonna, neither of which could outvote the other. During a personal visit to Perugia in the spring of 1294, Charles II of Naples, who needed the papal authority in order to regain Sicily, only exasperated the situation. Hostile words were exchanged between the Angevin monarch and Cardinal Gaetani, who was at that time the intellectual leader of the Colonna, and later, Pope Boniface VIII, their bitter enemy. When the situation seemed hopeless, Cardinal Latino Orsini admonished the fathers that God had revealed to a saintly hermit that if the cardinals did not perform their duty within four months, He would visit the Church with severe chastisement. All knew that he was referring to Pietro di Murrone. The proposition was seized upon by the exhausted conclave and the election was made unanimous. Pietro received the news of his elevation with tears, but after a brief prayer, obeyed what seemed the clear voice of God, commanding him to sacrifice his personal inclination on the altar of the public welfare. Flight was impossible, even if he had contemplated it, for no sooner did the news of this extraordinary event spread abroad than multitudes (numbered at 200,000) flocked about him. His elevation was particularly welcome to the Spirituals, who saw in it the realization of current prophecies that the reign of the Holy Spirit ruling through the monks was at hand, and they proclaimed him the first legitimate Pope since Constantine's donation of wealth and worldly power to "the first rich father" (Inferno, Canto XIX). King Charles of Naples, upon hearing of the election of his subject, hastened with his son Charles Martel, titular King of Hungary, to present his homage to the new Pope, but, in reality, to take the simple old man into honourable custody. Had Charles known how to preserve moderation in exploiting his good luck, this windfall might have brought him incalculable benefits. As it was, he ruined everything by his excessive greed.In reply to the request of the cardinals, that he should come to Perugia to be crowned, Pietro, at the instigation of Charles, summoned the Sacred College to meet him at Aquila, a frontier town of the Kingdom of Naples. Reluctantly they came, and one by one, Gaetani being the last to appear. Seated humbly on a simple donkey, the rope held by two monarchs, the new pontiff proceeded to Aquila, and although only three of the cardinals had arrived, the king ordered him to be crowned, and the ceremony had to be repeated in traditional form some days later, instancing the only double papal coronation. Cardinal Latino was so grief- stricken at the course which affairs were evidently taking that he fell sick and died shortly after the coronation. Pietro took the name of Celestine V. As one of his first acts of Pope, being urged by the cardinals to cross over into the States of the Church, Celestine, at the behest of the king, ordered the entire Curia to repair to Naples. It is wonderful how many serious mistakes the simple old man crowded into five short months. We have no full register of them, because his official acts were annulled by his successor. On September 18, he created twelve new cardinals, seven of whom were French, and the rest, with one possible exception, Neapolitans, thus paving the road to Avignon and the Great Schism. Ten days later he embittered the cardinals by renewing the rigorous law of Gregory X, regulating the conclave which Adrian V had suspended. He is said to have appointed a young son of Charles to the important See of Lyons, but no trace of such appointment appears in Gams or Eubel. At Monte Cassino on his way to Naples, he strove to force the Celestine hermit-rule on the monks, which they humoured him with while he was with them. At Benevento he created the bishop of the city a cardinal, without observing any of the traditional forms. Meanwhile he scattered privileges and offices with a lavish hand. Refusing no one, he was found to have granted the same place or benefice to three or four rival suitors. He also granted favours without a second thought. In consequence, the affairs of the Curia fell into extreme disorder. Upon his arrival in Naples, he took up his abode in a single apartment of the Castel Nuovo, and on the approach of Advent had a little cell built on the model of his beloved hut in the Abruzzi. But he was ill at ease. Affairs of State took up time that ought to be devoted to exercises of piety, and he feared that his soul was in danger. The thought of abdication seems to have occurred simultaneously to the pope and to his discontented cardinals, whom he rarely consulted.That the idea originated with Cardinal Gaetani, the latter vigorously denied, and maintained that he originally opposed it. But a serious canonical doubt arose: Can a pope resign? As he has no superior on earth, who is authorized to accept his resignation? The solution of the question was reserved to the trained canonist, Cardinal Gaetani, who, basing his conclusion on common sense and the Church's right to self-preservation, decided affirmatively.It is interesting to notice how curtly, when he became Boniface VIII, he dispatched the delicate subject on which the validity of his claim to the papacy depended. In the "Liber Sextus" I, vii, 1, he issued the following decree: "Whereas some curious persons, arguing on things of no great expediency, and rashly seeking, against the teaching of the Apostle, to know more than it is meet to know, have seemed, with little forethought, to raise an anxious doubt, whether the Roman Pontiff, especially when he recognizes himself incapable of ruling the Universal Church and of bearing the burden of the Supreme Pontificate, can validly renounce the papacy, and its burden and honour: Pope Celestine V, Our predecessor, whilst still presiding over the government of the aforesaid Church, wishing to cut off all the matter for hesitation on the subject, having deliberated with his brethren, the Cardinals of the Roman Church, of whom We were one, with the concordant counsel and assent of Us and of them all, by Apostolic authority established and decreed, that the Roman Pontiff may freely resign. We, therefore, lest it should happen that in course of time this enactment should fall into oblivion, and the aforesaid doubt should revive the discussion, have placed it among other constitutions ad perpetuam rei memoriam by the advice of our brethren."When the report spread that Celestine contemplated resigning, the excitement in Naples was intense. King Charles, whose arbitrary course had brought things to this crisis, organized a determined opposition. A huge procession of the clergy and monks surrounded the castle, and with tears and prayers implored the Pope to continue his rule. Celestine, whose mind was not yet clear on the subject, returned an evasive answer, whereupon the multitude chanted the Te Deum and withdrew. A week later, on December13, Celestine's resolution was irrevocably fixed. Summoning the cardinals on that day, he read the constitution mentioned by Boniface in the "Liber Sextus", announced his resignation, and proclaimed the cardinals free to proceed to a new election. After the lapse of the nine days enjoined by the legislation of Gregory X, the cardinals entered the conclave, and the next day Benedetto Gaetani was proclaimed Pope as Boniface VIII. After revoking many of the provisions made by Celestine, Boniface brought his predecessor, now in the dress of a humble hermit, with him on the road to Rome. He was forced to retain him in custody, lest an inimical use should be made of the simple old man. Celestine yearned for his cell in the Abruzzi, and managed to escape at San Germano, and to the great joy of his monks reappeared among them at Majella. Boniface ordered his arrest, but Celestine evaded his pursuers for several months by wandering through the woods and mountains. Finally, he attempted to cross the Adriatic to Greece but, driven back by a tempest, and captured at the foot of Mt. Gargano, he was delivered into the hands of Boniface, who confined him closely in a narrow room in the tower of the castle of Fumone near Anagni (Analecta Bollandiana, 1897, XVI, 429-30). Here, after nine months passed in fasting and prayer, closely watched and attended by two of his own religious, though rudely treated by the guards, he ended his extraordinary career in his ninety-first year. That Boniface treated him harshly, and finally cruelly murdered him, is a calumny. Some years after his canonization by Clement V in 1313, his remains were transferred from Ferentino to the church of his order at Aquila, where they are still the object of great veneration. His feast is celebrated on May 19.

Gobernador estadounidense alienta a sus pares a ser “audaces” defensores de la vida

Kentucky, 18 May. 19 (ACI Prensa).- El Gobernador de Kentucky en Estados Unidos, Matt Bevin, está instando a gobernadores de otros estados a “ser audaces” en la defensa de la vida y mantenerse “siempre firmes ante el mal” que se le opone.

“Mujer trans” pierde títulos de levantamiento de pesas porque es biológicamente hombre

Virginia, 18 May. 19 (ACI Prensa).- Un levantador de pesas transexual fue despojado de varios títulos y medallas obtenidos el mes pasado después de que la federación de esa disciplina determinase que no podía competir como una mujer por ser biológicamente un hombre.

Ola Celeste: Multitud marcha por la vida en Ciudad de México [FOTOS y VIDEOS]

REDACCIÓN CENTRAL, 18 May. 19 (ACI Prensa).- Una multitud participó este sábado 18 de mayo en la octava marcha por la vida en Ciudad de México, en la que se rechazó el aborto y se recordó que toda persona tiene el derecho inalienable a vivir desde la concepción hasta la muerte natural.