Saturday, April 20, 2013

Country’s oldest new lawyer is 70 years old



By 


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CAGAYAN DE ORO CITY—He sure is no spring chicken. But as they say, it’s never too late to be who you want to be.
Just ask Cesar Barcelona Bagaipo, the country’s soon-to-be oldest new lawyer, who will be turning 70 next month.
On April 24, Bagaipo will take his oath as a new member of the Philippine bar, along with 948 other passers of the October bar exams, at the Philippine International Convention Center (PICC).

Bagaipo, a retired banker, likened his journey to Homer’s “Odyssey.”
“And I am Odysseus,” Bagaipo said, referring to the hero of the ancient Greek epic poet’s masterpiece.
He said the journey to a career in law took him almost 43 years to complete and was even more than twice the time it took the mythical Greek to travel home after fighting in the Trojan War.

When he retired from the Philippine National Bank (PNB) in 2001, Bagaipo said graduating from law school and passing the bar were farthest from his mind, although he tried to pursue the dream back in the ’70s.
However, a career in banking beckoned, and being a commerce graduate, he decided to go for it.
“I took up commerce in college because that was the poor man’s course,” he said in jest, noting that a degree in commerce could land the graduate a job, unlike other degrees that require another four years of study.
In 1968, Bagaipo tied the knot with the former Maria Naty Salcedo and eventually landed teaching jobs at Liceo de Cagayan. He was later hired by PNB.

But in the ’70s, he was lured into going to law school after a number of his classmates went ahead of him.
Bagaipo enrolled at the Liceo de Cagayan College of Law, taking pre-law courses which were not a requirement, having previously taken subjects that qualify as pre-law subjects.
But when martial law was declared in 1972, he was transferred to a PNB branch in Gingoog City and had to drop out of law school.

Eleven years later, PNB ordered him to report to the Cagayan de Oro City branch.
He immediately grabbed the opportunity of being close to his dream that he immediately enrolled at the Xavier University College of Law in 1983, the same year he was recalled to the PNB branch here.
But his law school comeback was cut off anew when, the following year, he was appointed officer in charge of a PNB branch in Surigao.

His desire to become a member of the bar was boosted in 1999, when he read about Kagayanon Gloria Acero Delgado, then a 68-year-old pharmacist and concert pianist, who took and passed the 1998 bar exams.
Bagaipo admitted, though, that his status as a senior officer at PNB was a hindrance to his dream.
When he retired from PNB as assistant vice president and branch manager, Bagaipo said he had considered doing three things. Surprisingly, none of them was going back to law school. He thought about doing freelance accounting work, dabbling in real estate or going back to teaching.

“A life of idleness, even if it was well deserved, did not really appeal to me,” he said, adding that travels and vacations were the last and least on his list as they “tend to be hard on your wallet, especially if you were just a retired employee.”
In 2007, Bagaipo was back at Liceo as president of the alumni association.
“When I became active in the alumni association, I used to spend at least two hours every day at the university,” he said, adding that he looked forward to spending those two hours as he loved “the smell of classrooms and of books” that “rekindled a lot of good memories.”

Then he suddenly found himself taking up law classes again.
Bagaipo said his persistence in his old age has surprised everyone, including Liceo College of Law professor Felipe Montesa, who happened to be his teacher in commerce subjects back in the 1960s.
“Why are you studying? What for?” Bagaipo recounted Montesa’s words upon seeing him in his class for the first time since the 1960s.

“I told him it was just to while away the time so he wouldn’t ask too many questions,” he said.
What Bagaipo did not tell his professor was that this time, he was determined to finish law and take the bar, which he said was highly probable.

Bagaipo said among the things he discovered soon after was that age does strip away some of man’s capabilities. Memory may not be as good as it once was but age also imparts certain important faculties, such as sharper understanding of concepts and contexts.

“It helped, too, to have actual experience on the subjects being discussed,” he said.
But Bagaipo admitted that his return to law school was not as easy as it appeared.
All of his classmates were way much younger than him—some even as young as his grandchildren—and small problems cropped up such as not sharing similar interests.

There was also the problem posed by “high-tech” gadgets.
While he had taken computer lessons as part of requirements of his PNB job, Lotus and Wordstar had faded into oblivion.

“I never mastered Word or Excel because secretaries tend to do things on those computer programs for you,” Bagaipo said.
To measure up, sans computers, Bagaipo said he studied the old-fashioned way by taking notes, reading books instead of browsing the Internet and photocopying materials instead of just downloading them from websites.
“I always sat in front not because I was overeager but because I had difficulty hearing,” he said, recounting the physical disadvantages of going back to school as a senior citizen.

But in March 2012, all his efforts paid off when he graduated with a law degree.
The preparations for the bar exams thus started, with Bagaipo reading every material he could get his hands on.
“I worried that I might have problems in the bar if most questions involved enumerating things,” he said.
But then, Bagaipo said, he “felt relieved” when during the exams in October 2012, he found out that “the questions were 60 percent multiple choice and 40 percent essay.”

“I always knew he would make it,” said lawyer Rey Raagas, a classmate from law school.
“And I was ecstatic when I heard he passed the bar,” Raagas said, adding that he was “even happier” than Bagaipo.
Raagas said Bagaipo was a “unique” classmate because “he was the only one who was able to study the 1935, 1973 and 1987 Constitutions in law school.”

Bagaipo said he never had doubts on what he should do next after passing the bar.
“What else would I do after that but practice law?” he said.

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Friday, April 19, 2013

The Theology of Eating Too Much Ice Cream - A Thomistic Analysis of Your 11 Passions




Do you sometimes want to eat a pint of Butter Pecan ice cream or an extra basket of chips even though you know that you shouldn't? Do you sometimes become overly sad or angry in a way that is irrational? 

Guess what? You're experiencing what philosophers and theologians call your "passions." 

Nobody has likely ever explained to you why you have this problem in a philosophical way.  Would you like to know why? Let's take a look under the hood...

Everyday, we humans experience our passions getting the better of us. The passions are what we might call your emotions. They come and go, sometimes quite quickly. One of the goals of becoming a saint in Christ is learning to have mastery over your passions.

Before looking at your passions, let's take a global look at your soul...

Every human being has a hierarchy in his or her soul. At the top is your rational intellect. Below that is your will. Below that are your eleven passions:

  1. intellect
  2. will
  3. 11 passions

Now, passions are not evil. They are good! All the saints were passionate people. Saint Thomas Aquinas spends a lot of time treating the passions and he explicitly states that they are good. 

Evil results, however, when our passions overtake our intellect. When the passions get the better of the intellect, this usually results in sin. When the passions are fully mastered by the intellect, you have a beautiful and passionate saint. The goal is not to get rid of the passions (Stoicism) but to tame the passions (Christianity). 

For example, your child spills coffee on your freshly printed report for work. You flip out and become angry. Maybe you raise your voice or say something you should not have said. In reality, your over-passioned reaction was not reasonable. You could have just printed out another report and been a little late for work. I hope you get the idea.

Thomas teaches that you have eleven passions in your soul: "Consequently there are altogether eleven passions differing specifically; six in the concupiscible faculty, and five in the irascible; and under these all the passions of the soul are contained."

Six are concupiscible passions (a five dollar word for 'related to desire') and five are irascible passions (a five dollar word for 'related to anger').

For example, when you want to eat a whole pint of Butter Pecan ice cream - that's a concupiscible passion. When you want scream and flip off the guy who just cut you off - that's an irascible passion getting the better of you.

Here are the eleven passions:

Concupiscible Passions
  1. love and hatred
  2. desire and aversion
  3. joy and sadness

Irascible Passions

  1. hope and despair
  2. fear and daring
  3. anger which has not contrary passion

Now Jesus Christ has all these passions (He is fully man), but He is in perfect control of each one. He perfectly loves sinners. He perfectly hates sins. He was perfectly angry at the money changers with the precise amount of anger needed and only for the precise amount of time that the situation required.

Sometimes Christians can assume that being holy is to lack passion. They think that Spock from Star Trek is the ideal. Not so. This belief is repackaged Stoicism. Thomas Aquinas rejected this Stoic idea of the passions as incompatible with Scripture.

God wants you to be a fully passionate person. Yet he wants those passions submitted to right reason. If you are becoming a saint, people should see that you're rightly passionate about God and your neighbors. Your passions will be like a symphony under a masterful conductor. 

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Thursday, April 18, 2013

The Glory of God is Man Fully Alive - Did St Irenaeus Really Say This?




One of my favorite quotes, which I repeat often is the famous line from Saint Irenaeus: "The glory of God is man fully alive."

Saint Irenaeus lived in the second century and this quote is rightly celebrated as one of the most profound incites into theological anthropology - a five dollar term for the theology of human nature. God receives external glory when humans are truly alive, presumably alive in God.

However, I recently read this article by Father Patrick Henry Reardon (an Antiochian Orthodox priest) that attempts to explain how people naively misuse the quote, "The glory of God is man fully alive."

Here's Father Reardon's article in three bullets:

  • Saint Irenaeus didn't write "man fully alive" but just "living man." It's preserved in Latin as  "Gloria Dei est vivens homo." If you know Latin you can see what he means.
  • The cult of "self-fulfillment" has co-opted the quote.
  • True fulfillment is only in Christ, not in "self."

Father Reardon situates the original quote in context. Saint Irenaeus goes on to say, "the life of a man is the vision of God." So the context reveals that "living man" or "man fully alive" is in actuality rooted in the beatific vision, that is, Heaven.

However, I wonder if Father Reardon is pushing on this a bit too much! From a Thomistic point of view, there is an analogy between the life of glory in Heaven and the life of grace on earth.

For example, I don't think we want to say that the Blessed Virgin Mary was not "fully alive" while on earth. True, she wasn't in Heaven. So in that sense, she was not yet fully alive. Nevertheless, there is an obvious analogy to Heaven and living on earth with the Holy Trinity in your soul. Did the Blessed Virgin Mary, Saint Paul, and the Little Flower demonstrate the "glory of God" while living on earth? 

You betcha.

Strictly speaking Father Reardon is right. People do abuse the quote. However, I don't think that we have restrict the passage to human persons being fully alive in Heaven. God is truly glorified when we live the life of grace here on earth.

Gloria Dei est vivens homo!

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Boston Bomb Massacre: What Would Jesus Say?




I recently had an interesting request from a reader of this blog via Facebook.* The request comes from Christopher Calara in Manila:


Dear Dr. Marshall,

A blessed day! Please post something regarding the tragic Boston bombing. It would greatly help in efforts to offer healing and acceptance among the victims and the American public. Obviously, I'm not American but I am one with you in solidarity when things like this happen. It is an act of evil, pure and simple, this is the time when people look to God for answers and strength.

- Christopher Calara

When I heard about the Boston Marathon explosions, my heart sank. There are no easy answers to tragedies of this kind. I am a philosopher and my mind immediately begins chomping on the philosophical data:

1. God is all powerful.
2. God knew this was going to happen.
3. God could have stopped it somehow. He could have given the bomb-setters a heart attack. He could have had the bombs result in a dud.
4. Crisis Question: Why didn't God do anything?

An easy answer would be something like this: "Well Boston Marathon runners are sinful people and so God punished them through extraordinary means." Yet this answer is clearly wrong.

Fortunately, our Lord Jesus Christ did give us a teaching on these types of tragedies.

At Luke 13:1-5, Jesus speaks about 18 people who died when the Tower of Siloam fell on them. These were innocent victims of a tragedy which was due to no fault of their own. Jesus said:


"Do you think that these Galileans were worse sinners than all the other Galileans, because they suffered in this way? No, I tell you; but unless you repent, you will all likewise perish. Or those eighteen on whom the tower in Siloam fell and killed them: do you think that they were worse offenders than all the others who lived in Jerusalem? No, I tell you; but unless you repent, you will all likewise perish.” (Lk 13:2-5)

Scholars and archeologists have not been able to identify the "tower of Siloam," but the sudden death of 18 people certainly made an impact on the audience of Jesus. It was the latest news and had raised philosophical and theological questions.


Here, Jesus explicitly teaches that some tragedies (such as a tower falling and killing people) was not because the victims were more sinful than others. Original sin is the reason why there is evil in the world. But personal tragedy and personal culpability do not always go hand in hand. 

Sometimes infants are treated cruelly and murdered. This has nothing do with the personal sins of an infant since an infant does not have personal sins. Baptized babies don't even have original sin, and yet bad things happen even to them.

The long answer to this problem is "read the book of Job." The short answer is "God never tells us." It remains behind the veil of uncertainty. 

We pray for those killed and wounded in Boston. Moreover, we recommit ourselves to living out the prayer "thy will be done on earth as it is in Heaven." In Heaven, nobody bombs anybody else.

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Tuesday, April 16, 2013

Is Being Drunk a Mortal Sin? Teaching from Paul, Augustine, and Thomas Aquinas



Michelangelo's Drunkenness of Noah

I grew up in a home in which my parents drank wine at dinner. Occasionally I'd see my dad have a beer. I never saw them get tipsy. Alcohol was a normal part of life and certainly not taboo. It was healthy.

My first experience with alcohol happened when I was about 15 or 16. It happened after I had my wisdom teeth pulled. If you've had your wisdom teeth pulled, you know how the surgery can lay you out for a few days. Very painful.

Well, a day or so after the surgery I was hanging out with some high school friends. My mouth, jaw, and cheeks were throbbing with pain. I could feel my heartbeat in the empty sockets of my mouth. The pain was excruciating. I realized that I had forgotten to take my painkillers for the wisdom teeth. 

So one of my friends had an idea. He got his dad's bottle of Jack Daniels and poured me a shot. I imagined myself as one of those wounded cowboys in a Western movie. A swig of alcohol should do the trick, right?

Well, I don't know how many swigs I had. I remember the music in the background becoming even more interesting and my senses became dull. The next day I was so sick and dehydrated...and the holes where my wisdom teeth had been felt ten times worse. That was the first time I experienced alcohol. 

I'm sure that you also can remember the first time we were stung by the fire water. Michelangelo's painting above from the Sistine chapel memorializes the first time it happened to a human: Noah.

People often ask me about the ethics of alcohol.One time, a Hell's Angel biker once approached me about it. He wanted to know if "getting drunk" were really a sin.

Saint Paul answers this question clearly: "And be not drunk with wine, wherein is luxury; but be ye filled with the Holy Spirit" (Eph 5:18). Being drunk is certainly a sin.

And then there is the Proverb: "Wine is a mocker and strong drink is a brawler; whoever goes astray by them is not wise" (Prov 21:1).

Saint Thomas Aquinas deals with this topic directly: "To take more meat or drink than is necessary belongs to the vice of gluttony, which is not always a mortal sin: but knowingly to take too much drink to the point of being drunk, is a mortal sin. Hence Augustine says (Confess. x, 31): 'Drunkenness is far from me: Thou wilt have mercy, that it come not near me. But full feeding sometimes hath crept upon Thy servant'" (Summa theologiae II-II, q. 150, a. 2, ad. 2).

Here we learn that deliberate drunkenness is a grave sin. If somebody spikes a girls drink and she gets drunk, it's not a sin on her part. If someone sits on the couch and slams six beers to forget his woes. That's not right. 

In this same article, Saint Thomas Aquinas states that Noah did not commit a sin when he became drunk the first time (see Michelangelo's rendition of the event in image at the top of this post). The reason for this is that Noah was the first human to drink wine, and he did not yet know its effects. He did not seek intoxication with intention. It was an accident.

By the way, the Bible celebrates alcohol. In the Old Testament, "lack of wine" is always a judgment of God against His people (Jer 48:33; Lam 2:12; Hos 2:9; Joel 1:10; Hag 2:16). Yes, you read that right. When the Jews sinned in the Old Testament, God made it so that they lacked grain and wine - two types of the Holy Eucharist. This conforms to the Catholic teaching of "virtuous drinking," of which I have spoken about at length: here.

Whenever God wanted to bless Israel, He provided an abundance of wine (Gen 27:28; Deut 7:13; 11:14; Joel 2:19, 24; 3:18; Amos 9:13-14, Isa 55:1; Jer 31:12; Zech 9:17).

So alcohol is clearly a God-given blessing. He wants us to enjoy it. He wants us to be merry, in moderation. But he doesn't want us to drink so as to sacrifice human intellect. We must always keep our wits. To be drunk is to lose what makes us human, our rationality. When we are drunk we become like animals. Senseless and moved by our passions. A dangerous state of being.

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Monday, April 15, 2013

Did Judas Iscariot Receive the Holy Eucharist?


Did Our Lord give the Holy Eucharist to Judas Iscariot at the Last Supper and First Mass? Saint John Chrysostom explains the Apostolic Tradition that Christ did indeed give the Holy Eucharist to Judas Iscariot:
Judas was not converted while partaking of the sacred mysteries. Hence on both sides his crime becomes the more heinous, both because imbued with such a purpose he approached the mysteries, and because he became none the better for approaching, neither from fear, nor from the benefit received, nor from the honor conferred on him." 
- Saint John Chrysostom, Homily 82 on Matthew
Saint Dionysius* says (Eccl. Hier. iii) and Saint Augustine (Tract. lxii in Joan.) also confirm that Judas received the Holy Eucharist.

What is the theological significance? Saint Thomas Aquinas explains:
And this would have been quite proper [to refuse Judas the Eucharist], if the malice of Judas be considered. But since Christ was to serve us as a pattern of justice, it was not in keeping with His teaching authority to sever Judas, a hidden sinner, from Communion with the others without an accuser and evident proof. lest the Church's prelates might have an example for doing the like, and lest Judas himself being exasperated might take occasion of sinning. 
This reveals that secret sinners continue to receive the Holy Eucharist. But this begs the question. What aboutpublic sinners? The Chruch Fathers and Saint Thomas Aquinas say that public sinners should not be allowed to receive the Holy Eucharist. For Saint Augustine's take, see Summa theologiae III q. 80, a. 6.

This post was gleaned from passages in Saint Thomas'Summa theologiae.

PS: And remember: Judas Iscariot was the first person to leave Mass early. Don't be a Judas. Stay through to the end of Holy Mass.


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Sistine Chapel Draws Souls to Eternity


Famous Church, the Papal Conclave Site Since 1492, Showcases the ‘Bookends of the Bible’ in Stunning Detail


For the two short days of the conclave, the eyes of the world were focused on the four forbidding walls of the Sistine Chapel.
Dwarfed by the grandeur of St. Peter’s Basilica, the unobtrusive chapel appears merely a humble attendant. The brick exterior makes for drab attire, compared to the polished travertine of the basilica, and the whole chapel would be engulfed in one of the wings of St. Peter’s transept. Yet, in this intimate space, the captain of the barque of Peter is chosen.
The room is best known for the formidable contribution made by Pope Julius II, when he hired a reluctant Michelangelo to paint the ceiling, as well as the glorious conclusion given by Paul III Farnese, when he persuaded a still-reluctant Michelangelo to paint the Last Judgment. Still, the Sistine offers other, subtler messages to the cardinals during these critical moments in Church history.
Pope Sixtus IV hired an architect with military experience for the construction of the chapel, which boasts thick walls, high windows and defensive additions. The building, completed in 1477 and bearing the pope’s name ("Sisto" in Italian), had a single entrance, allowing it to be sealed off like a fortress. This space was destined for praying, preaching and, as of 1492, picking the next pope. Herein lies the secret of the chapel: The exterior may be sturdy and simple, but the interior transports the spirit as only the Renaissance knew how — through glorious art and inspiring music.
To adorn the chapel, Sixtus called in a "dream team" of Florentine artists, including Botticelli, Perugino and Ghirlandaio (who would become Michelangelo’s painting teacher). These giants of painting decorated the side walls with the stories of Moses and Christ in parallel along the nave. As Moses escapes into the desert, so Jesus retreats for 40 days; as Moses gives the Ten Commandments, Christ delivers the Sermon on the Mount. Like the polyphonic harmonies of the Sistine choir, these frescoes boast a startlingly variegated palette: They shimmer with gold leaf and hypnotize with lapis blues. Vast landscapes carry the mind to faraway lands, while the newly constructed hospital of Santo Spirito returns the viewer to the Rome of Sixtus. Studded with portraits, the paintings are a veritable who’s who of Renaissance celebrities.
The two most important works speak directly to the cardinals of the conclave: Perugino’s Delivery of the Keys and Botticelli’s Punishment of Korah. In these two panels, these Renaissance rivals employed their wildly divergent styles to send one of the most powerful messages to the conclave: the need for unity. Perugino presents a vast piazza with stately flagstones that lead the eye from Christ giving the keys to St. Peter in the foreground to three monumental constructions framing the horizon. Botticelli, for his part, narrates the tragedy of the Korah family, who contested Moses’ decision to pass his staff of authority to his brother Aaron. Where Perugino’s apostles pose peacefully, Botticelli’s characters are windswept, caught up in the turbulence of their disputes. Both painters drew on ancient art for their backgrounds, but the triumphal arches of Perugino stand pristine and intact in the Delivery, while Botticelli’s Arch of Constantine, a symbol of the hard-won religious liberty earned in 313, is crumbling. Only Perugino includes a Christian structure — an eight-sided edifice — a symbol of renewal and regeneration.
Placed on either side of the entry into the voting area, these two panels — painted by rivals who learned to collaborate for the sake of the Church — admonish the cardinals to stand by the decision made in that room. If the recent displays of joyful collegiality around Pope Francis are any sign, it seems that the message has been received, at least by this generation.
Imagine Michelangelo’s chagrin when he was charged with decorating atop the work of his masters. Yet, undaunted, he overshadowed them all with his revolutionary art.
In four years, Michelangelo frescoed the 1,200 square feet of the vault with the stories of Genesis, a perfect iconographical complement to the works below. When he unveiled it on Oct. 31, 1512, his contemporaries were stunned at the achievement of making a narrative readable from 68 feet below. Eschewing the versicolor palette and the sumptuous settings of his teachers, Michelangelo drew upon his sculptural training to produce figures that seem hewn from stone to propel his story. God the Father is seen as a dynamic force of energy that ultimately, in the creation of man, transfers his own divine spark to Adam, elevating him above all creation. Even though the fever pitch of creation is followed by Adam and Eve’s temptation, the Fall, the flood and, finally, Noah sprawled in a tragic parody of Adam’s awakening, the story does not end in the last dark panel.
From that dark scene, Michelangelo’s palette changes to brilliant hues as prophets, sibyls and the ancestors of Christ lead the viewer back to the altar. There, perched in the most challenging position of any figure on the ceiling, is Jonah, appearing to fall from the heavens to the altar. The quintessential symbol of Christ’s death and resurrection, he brings the Old Testament into the real time of the liturgy. Invisible beginnings and invisible endings delineate the chapel — the bookends of the Bible.
Twenty-two years later, in the heat of the Reformation, Michelangelo returned to the chapel to paint the Last Judgment. This massive work, covering the entire altar wall, looms sternly above the cardinals as they cast their votes in the urn. The swirl of bodies draws the eye from the newly resurrected through the souls assisted by saints, angels or, in one case, a rosary, to the heroic lineup of the elect. An awe-inspiring Christ sits at the heart of the work, his head turned away, while Mary nestles by the wound in his side, continuing to draw souls to her Son. The powerful nude bodies — which caused so much commotion over the years that several were "fig-leafed" with painted drapes — are meant to remind us that the crown of heaven is a prize to be won by heaven’s athletes, and the man the cardinals elect is called to be their spiritual trainer.
Blessed Pope John Paul II — who oversaw the cleaning of the chapel and ordered the removal of many draperies — chose the Sistine as the permanent home of the conclave. In this room, the cardinals realize that they are not only rendered naked before the eyes of God, but confronted — thanks to Michelangelo — with the Pope’s true role: saving souls.


Elizabeth Lev is an art
historian based in Rome.


When in Cebu City, please visit http://www.gregmelep.com for your real estate and retirement needs. Avail of the opportunity to own a condominium unit in Cebu City at the low amount of only P 9,333.33 and House and Lot @ P 7,306.81/month only. Hurry while supply of units still last. Just call the Tel. Nos. shown herein: (053)555-84-64/09155734856/09173373687/09222737836.