NO LAST NAME, PLEASE

Whenever I have to show my passport at some airport, I am often asked, "Do you own Forbes magazine?" or something similar. To which I sometimes reply, "If I did, would I be flying commercial?"

Most people don't know that the Franciscan tradition for us friars is to DROP FOREVER our family, or last, name. NO MORE FORBES

Have you ever noticed? Saint Francis OF ASSISI. Saint Anthony OF PADUA. Saint Padre Pio OF PIETRELCINA. All Franciscans.

No last names.

Yes, yes. In the time of Saints Francis and Anthony, last names were just appearing but appear they did, and Francis was called Francesco di Bernardone, and Anthony was of the Martins (and possibly the Bulhoes) family. But they aren't known by their last names, and neither are all the subsequent Franciscan saints known by their last names. They are known, instead, by the towns and cities where they were born or the towns they were most identified with.

WHY?

Why did a man drop his family name when he joined the Franciscans?

In order to become a brother to everybody, rich or poor, high or low.

Like it or not, our last names often tell others about our social background. Depending on the country or area, a last name immediately tells others, "Oh, he's from a rich family, a poor family, a banking family, a political family," and so on.

Last names thus can be a sort of barrier between people. Saint Francis saw himself as a brother to everyone, even to the animals, the sun and moon and everything that God created in this world. He didn't want to be higher than anyone, and he called his community the Friars Minor.

Friar = brother

Minor = lesser, lower

Last names could make one elevated above others, so we dropped our last names. Even if a friar came from a humble family, the last name was dropped because last names, whether of a rich or poor person, point to our earthy family ties. Keeping a name that connects us with just our blood relatives defeats the purpose of becoming a brother to everyone, as is the ideal of the Friars Minor.

So, in case there were two Friar Johns or two Friar Josephs, the home town was added to their name.

SPANISH EXAMPLES

These are the names of Spanish Capuchins who used to work on Guam. The very old may remember their names.  But the names the older people remember of these Spanish friars are of their TOWN NAMES, not their last names.

Let's start with the best known Spanish friar on Guam, Påle' Román María de Vera. Was his family name de Vera? No. His last names were Dornacu Olaechea. The town where he was born was called Vera. Román de Vera means Román OF Vera (of the town of Vera).

Another Spanish example. Brother (Fray) Jesús de Begoña was the secretary and assistant to Bishop Olano. Was Begoña his family name? No. His family names were Jáuregui Aranzábal. But he was born in the town of Begoña, so when he became a Capuchin, he became known as Jesús OF Begoña (Jesús de Begoña).

AMERICAN EXAMPLES

If you're from Santa Rita, and are older, you will remember the name of the pastor there in the 1950s, 60s and part of the 70s. His name was Father Ferdinand. His family name was Stippich (a German name), but he signed his name "Ferdinand of Wauwatosa," because his home town was Wauwatosa in Wisconsin. This letter was in Latin so he signed it with the Latin form of his name "Ferdinandus a Wauwatosa."

Just to show you how that would be in English, here is a letter signed by the superior in Detroit, Father Theodosius, whose last name was Foley (Irish), but who was born in Yonkers, New York.

So now I hope you can see why sometimes I sign my name like this :

This was a book I wrote translated into Spanish, so my name is Fray (Friar) Eric de Sinajaña (of Sinajaña), the village I grew up in.

If something is in English, I might sign it "Fr Eric of Sinajaña."

If in Chamorro, I could make it "Påle' Eric gi Sinajaña."

And, most times, I just say "Påle' Eric" or "Father Eric," and nothing else follows after, since I am the only priest named Eric (so far) on Guam. No need to ask, "Which Påle' Eric?"

Only when truly necessary, for people to know who I am, will I go ahead with using my last name, but I often tell people, "Just drop the last name."

Diocesan priests are (in an English-speaking context) properly known by their last names. Father Crisostomo, Msgr Quitugua, Father Gofigan.

But not Capuchins.

We are properly known by our given names and our tradition is to avoid using our last names. But most Capuchins today use their last names all the time.

Except for me.

I hope you understand why now. It's a Franciscan tradition.

If anything feels like a kick to my stomach, it's to be called Father Forbes.

THE CAPUCHINS AND NATIONALISM

An Irish Capuchin who gave spiritual assistance to the Irish rebels in the 1916 Easter Rising

CLOSE TO THE COMMON PEOPLE

From the very beginning, Capuchins have been close to the common people, the people of the land.  The great majority of Capuchins themselves came from the common people.  Though some friars came from noble families, and though some friars ministered to and had influence over high-ranking people, the touch of the Capuchin friar was most felt among the simple people of the land.

Capuchins preached to the common people in a simple and direct way which people appreciated.  Capuchins were fearless in going into the homes of the poor when diseases were killing off people in epidemics.  It was this love from the common people that saved the necks of the Capuchins when others tried to attack them.

So some Capuchins have always been involved in cultural and national causes. 

THE IRISH EASTER RISING OF 1916

On Easter Monday, April 24, 1916, a small and ill-fated rebellion broke out in Dublin, Ireland against the British who were still ruling the country.

The Easter Rising failed and the Irish nationalist leaders, mostly Catholic, were arrested and most sentenced to death.

It was Capuchin friars who went to give them spiritual care during and after the fighting.  A hall in a Capuchin church served as a temporary hospital for the wounded.  In the violence of 1922, Capuchins were right in the building being attacked, staying with the men to bless any of the fallen and wounded, while the bullets flew.

Irish Capuchin friars became chaplains to the rebel leaders sentenced to death.  The friars heard their confessions and prepared them for the firing squad.  As soon as the man was shot, the Capuchin walked over to the body to give a blessing.  One Capuchin asked one of the condemned if he would say a prayer for the very soldiers about to shoot him dead.  They were, after all, soldiers who were doing what they thought was right.  Those soldiers saw themselves as doing their duty.  The friar did not want the Irish leader to die with anger, but to forgive as Christ had forgiven His enemies.

The Irish leader said, "I do, Father.  I respect every man who does his duty."

Father Albert Biddy, OFM Cap, ministered to Irish rebels and was arrested by the British as well

CULTURAL ADVOCACY

The Irish had been under British rule for 400 years and much of their culture had been lost.  Fewer Irish were conversant in their own Irish language.

Irish Capuchins were at the forefront of the Irish cultural and linguistic revival.  They formed groups, conducted classes, promoted Irish sports, published in the Irish language.

AGAINST THE TIDE

Being a nationalist was not always popular - within the Order and within the Church.

Political issues are usually not so black and white.

While almost everyone agrees with the big principles, like political rights and respect for native culture, when one gets to specific means, that's when the disagreement starts.

The Irish bishops, for example, were sympathetic on the whole towards Irish aspirations for freedom and cultural revival.  But the majority of the bishops thought the armed struggle at the time was not the way to go about it.

Among the friars, too, there was not total agreement about the means to be employed in a cause that was, in general, honorable.

So these Irish Capuchins who went to the spiritual rescue of the rebels stood out.  While bishops and many priests stayed away from them, the brown-robed friars were seen standing shoulder to shoulder with the Irish rebels.

The position of the Capuchin chaplains was based on the salvation of souls.  Politics aside, the rebels were mostly Catholic and death was a real possibility for them.  That justified their assistance; hearing confessions and anointing the wounded.  It was this philosophy that enabled other Irish Capuchins to serve as chaplains in - the British Army!

ANOTHER GOOD REASON FOR THE OVERSEAS MISSIONS

Capuchins have always been missionaries, but one side benefit of having missions away from the home country is having a place to send nationalist friars who may get in trouble in the home country.

The Irish Capuchins, for example, had missions in Oregon, which at the time lacked sufficient priests.  A number of Irish nationalist friars were sent there to work, rather than remain in political controversy in Ireland.

THE BASQUE NATIONALIST CAPUCHINS

In Spain, the Basque region is populated by people who are proud of their separate race, culture and language. 

The area was at one time strongly Catholic and many young Basques became Capuchin friars.

Many, but not all, also became vocal Basque nationalists.

Father Román María de Vera was one such Basque nationalist

Many Basque Capuchins were strong advocates of their own cultural and linguistic revival.  Their famous college in Lecároz was an influential center in the Basque nationalist cause.

When their politics created problems with the government, some nationalistic Basque Capuchins were sent to their missions in Argentina.

Some of these Basque Capuchins were missionaries on Guam.  When the American Navy had them replaced by American Capuchins, some of these Basque friars could not return home to Spain, because the government of Francisco Franco would not welcome them if they were classified as nationalists.  So some went off to the Philippines (then under American administration) and others to South America.

Bishop Olano

The retired bishop of Guam, Bishop Olano, had a brother who was also a Capuchin priest and a Basque nationalist.  Olano's brother had to leave Spain because of this and went to work in Argentina instead.  When Bishop Olano could no longer remain as bishop on Guam, he could not go back to Spain, given his brother's situation.  So Bishop Olano went to the Philippines in 1945 and only in the 1960s did he return to Spain.

Bishop Olano's brother, Father Miguel, Basque cultural advocate, who had to flee Spain because of his support for Basque causes

BROTHER JOE

It's a small world.

Before Brother Joseph Slominski became a Capuchin friar in California, he was in the U.S. Navy stationed at Radio Barrigada on Guam.  It was a small naval facility and he was in charge of the mess hall.

His stint on Guam lasted from 1962 to 1964, so he was there when Typhoon Karen hit Guam in November of 1962.

He was safe because his structure was entirely concrete.  But he still remembers seeing a boat parked right in front of the Agana Cathedral after the typhoon.  It went from the Boat Basin clear across a quarter mile or so to the front of the Cathedral as if someone had plucked it with their two fingers and gently placed it there.

A good Catholic layman, he befriended the Mercy Sisters, specifically Sister Callista Camacho, and had a 5 foot statue of the Blessed Mother brought to Tai Convent for an outdoor grotto.  Sister Callista had a plaque made "In Honor of Ski," which was Brother Joe's nickname based on his last name.

After the Navy, he joined the Capuchins and has lived most of his religious life at San Lorenzo Friary in the quiet Santa Ynez valley, not far from Ronald Reagan's ranch and Michael Jackson's Neverland.  He is a humble, friendly and cheerful friar; an inspiration to many.

SOME GUAM "FRAYS" YOU PROBABLY NEVER HEARD OF

The Bishop's Secretary

Fray Jesús de Begoña

Fray Jesus was a Basque Spaniard from the Province of Vizcaya and came to Guam in the 1920s.  He was a lay brother - not ordained.

He was stationed in Agaña and had a major role to play in building projects, like the construction of churches and chapels. 

But his main work towards the end was being the personal secretary of Bishop Olaiz and then Bishop Olano.

By September of 1941, the US Navy succeeded in replacing all the Spanish friars with the American friars.  But Bishop Olano had not been replaced yet by an American bishop, so Olano and Fray Jesus stayed on.

So they were here when the Japanese invaded Guam on December 10, 1941.  Olano was made to strip to his underwear and run a little around the Plaza de España in an attempt to mock him and show the Chamorros that the Japanese ran the show now. 

When Olano and the American friars were shipped off to Japan in January of 1942, Fray Jesus went along with the bishop.  He stayed by Bishop Olano's side the whole time of the war.  First in Japan and then in India.

When Guam was liberated from the Japanese, Olano was able to get permission from the US Navy to return to Guam, but not Fray Jesus.  He was not given permission.  So he stayed in the Philippines where he served for a very long time.

Because Fray Jesus was the shadow of the bishop, he met a lot of people, especially the elite of Guam Catholic society.  They all knew Fray Jesus, and they told me that he could speak very good Chamorro.  He kept in correspondence with some of his Guam friends for many years after the war while he lived in the Philippines.

The Humble Worker

Fray Crispín de Imbuluzqueta

Most of the lay brothers were rather simple men, most of limited education.  So they did a lot of the humble but important tasks of the mission : cooking for the priests, laundry, cleaning, running the sacristy, serving Mass, stocking the kitchen pantry, minding the altar boys (tanores), doing maintenance and even carpentry and construction.  If one of the priests was in a village far from the capital, sometimes a lay brother would go live with him to provide companionship and mind the domestic affairs of the rectory.

Fray Crispín was one of these humble, manual workers in the Catholic mission.  He served a long time on Guam, mainly at the Agaña Cathedral.

Many of the lay brothers were truly holy men.  They knew very little academically, but some were good at their crafts.  They prayed the rosary and other devotions and served Mass and did the humble work.  It is said in the Franciscan life that it is the lay brothers who keep the true Franciscan spirit alive.  Among our Capuchin saints and blessed, a great many of them were not priests but these humble and holy lay brothers who begged for food among the people or took care of the people who came to visit the friary.

WHAT IS A "FRAY?"

A number of people have asked me why my Facebook name is "Fray Eric."  They have never heard of the title Fray.

Fray is the Spanish form of the word friar.

Most people have heard of that word. 

For example, Robin Hood's famous sidekick Friar Tuck....

There are friar coffee mugs....

...and friar cookie jars, usually with a nice warning, "Don't steal cookies!"

But what exactly is a friar?

“BROTHER”
LATIN	FRATER
ITALIAN	FRA
SPANISH	FRAY
FRENCH	FRERE
ENGLISH	FRIAR

When some men in the Catholic Church many centuries ago wanted to live in community as brothers, living a life of prayer, service, in chastity, poverty and obedience to a superior, they took the Latin word for "brother."  Even though many of these brothers were priests, they lived together as brothers, the priests and the non-priests alike.

As the Latin word frater was changed by their native pronunciation, new forms of the word frater were created as seen above.   Fray is the Spanish form of the Latin word frater.  In English, it became friar.

It seems the Franciscans are the most famous of all the friars in the Catholic Church.

Saint Francis of Assisi and his Friars

Saint Francis, who was not a priest, wanted his companions, whether priest or not, to live together as brothers (friars) and to be brothers to everyone and everything in the world.

So we Franciscans traditionally have stressed the fact that, whether priest or not, we are friars.

I like to use the Spanish version of the word Fray in honor of the Spanish Capuchin Franciscan friars who brought our way of life to Guam in the year 1901.

There are Other Kinds of Friars, Too

Like the Dominicans...

....the Carmelite Friars...

....and Augustinians....

....among many more!

SPORTS TEAMS

Where these friars have established colleges and schools, sometimes their sports teams are named Friars.

On Guam, the athletic teams at Father Dueñas Memorial School are called the Friars because it was the Capuchins, when they ran the school, who began the intramural sports program there.

In Providence, Rhode Island, the Dominicans established a college whose teams are called the Friars.

And in a school run by the Servite Friars, their mascot is the Fightin' Friars.

SONGS & CARTOONS

Friars have also appeared in children's songs like "Frere Jacques."  Frere is French for friar.

And in cartoons, like the famous Brother Juniper series.

So "FRAY ERIC" simply means "Friar Eric" and points to my core identity as a Capuchin Franciscan friar.  I am not only a priest, but a friar as well.

Here is a great example of how the two identities - priest and friar - are combined in Spanish.

Father Aniceto Ibañez del Carmen was an Augustinian Recollect priest and friar on Guam in the 1800s.  So his name published here is P. Fr. Aniceto Ibañez del Carmen.

The "P" stands for "Padre," or "Father" and points to his priesthood.

The "Fr" stands for "Fray" and points to the fact that he was also a friar.