The terrible murders perpetrated last week in Spain are shocking for their cruelty: several of domestic violence with a beheading, a robbery in which a policewoman is killed, and finally the war to the death between ultras that ended with the life of one of the opponents after the pitched battle called before through WhatsApp.

Undoubtedly, the subculture of death is a breeding ground in which frustrations, phobias, carelessness in the human training and also many mental illnesses find their propitious greenhouse to sprout quickly and fiercely.

Paradoxically, during the same week, many windows of hope were opened from the speech that Pope Francis pronounced in the European Parliament followed by his direct and timely words in Turkey. I believe that these two events foretell a before and an after, both for the structuring of a new moral rearmament in European politics, Economics and culture, as well as for the ecumenical advance that tightens Orthodox-Catholic relations and even designs a new and original platform for dialogue with Islam in response to the Pope's words.

The atrocities committed in the Second World War led to a development of what came to be called "ethics of care". Authors such as Hannah Arendt, together with personalist philosophers, offered luminous reflections that have undoubtedly influenced civic solidarity movements in favor of the weak, dependent, sick, poor, marginalized people who crowd the ditches of the "highways" built by the economic systems of the savage market.

Caring for the "fragile" person in all his or her dimensions was the backbone of the Pope's address to the European Parliament, speech , and his words could not have been more explicit: "Affirming the dignity of the person means recognizing the value of human life, which is given to us freely and therefore cannot be the object of exchange or of commerce. You, in your vocation as parliamentarians, are also called to a great mission statement, even if it may seem useless: to care for the fragility, the fragility of peoples and individuals. Caring for fragility means strength and tenderness, struggle and fruitfulness, in the midst of a functionalist and privatist model that leads inexorably to the 'throwaway culture'. Caring for the fragility of persons and peoples means protecting report and hope; it means becoming position of the present in its most marginal and distressing status , and being able to endow it with dignity".

Another point of light in contrast to the darkness of the murders comes from the campaign promoted by the Food Bank, which has broken an all-time record in its collection of material.

Many of the university students that attention, both in ISSA and in TECNUN, collaborate periodically with the food bank in which adults, many of them retired or pre-retired, and young people coincide. It seems to me a good sample of how intergenerational dialogue generates solidarity synergies and allows continuity in that necessary culture of "care" or stewardship that Pope Francis proposes.

While I was reflecting on the contrasts of this week, which has been marked by both mournful and hopeful events, I received a message from Ruth and Francis, alumni of ISSA (School of Management Assistance of the University of Navarra) who work in Madrid. Their testimony is clearly reflected in these words: "Dear friends, we are Ruth and Francis, two young people who decided to dedicate their vacation this summer to helping others. We were collaborating for three weeks, last July, as volunteers of financial aid en Acción, in the Hogar Teresa de los Andes (Bolivia), a center and home for children with some physical or mental disability subject (...). On our own initiative, we want to ask you for your partnership to achieve what we have graduate "goal 2920", the amount of money needed to purchase a special physiotherapy table to stimulate and improve the daily life of these people. The children cannot ask for financial aid by themselves, so we set ourselves up as loudspeakers to be able to help them to cover this lack".

There are many university students who spend their summer months in actions similar to those of Ruth and Francis. From the classrooms and the humanistic training in the academic environment we can continue to provide so many generous young people with the opportunities of promote a new culture of "care" and "custody". These objectives are fascinating and can constitute a good guide route to take the spotlight away from the lamentable episodes that the subculture of death has placed on the front pages of the media during the past week.