The Big Brown Wedding Ring: by Eric Pilarcik ofm

“Then they may be given the clothes of probation. Namely, two tunics without a capuche, a cord, short trousers and a little cape…” —St. Francis, from the Rule of the Friars Minor

Not too long ago, I didn’t even know what a capuche (pronounced ca-POOSH) was, let alone imagine that I’d be wearing one every day. As of this past June, I am a novice in the Saint Barbara Province living at Mission San Miguel, the sixteenth of the twenty-one historic California missions. For the religious-order-clothing-unaware, the Franciscan habit is a long, brown robe bound at the waist with a white cord. The capuche is the separate and detachable cowl or hood-part of this habit. The scapular is connected to the capuche; it hangs from the shoulder and covers the chest with a half-circle shape. Friars traditionally wear plain leather sandals.

Up until a couple of years ago, I had seen this religious attire only in movies, books, paintings, in tales of Robin Hood and his associates, and on the Frangelico bottle my parents had up on the top shelf. I associated it with poverty, religious devotion and a way of life long-gone and centuries past. Then, here on the west coast, I met the Franciscans.






It was like seeing a living, breathing unicorn. I was in Br. Arturo’s tailor shop when I found out that the habit was not a one-size-fits-all design. I assumed the expansiveness of all that brown fabric compensated for the oversized friar; conversely, the cord cinches at the waist to gather excess fabric for the undersized friar. It turns out that I am a larger, irregular shape, and each of the habits has to be individually tailored anyway. Br. Arturo made skillful alterations; then I turned to see myself in the full-length mirror. I saw a reflection of myself from what looked like Thirteenth Century Europe, the same me but completely different. I was stunned and it was powerful. It might be like a new military recruit seeing him/herself in a military uniform or a bride or groom seeing her/himself for the first time in wedding clothes. It’s partially about realizing the future in a very visual sense and re-imagining yourself as a part of something different, new and larger, deeper and older than yourself. It’s also a glimpse into the past, the present and eternal all at the same time.



The habit is a sign of the cross for others and ourselves. With its solid color, fuller sleeves and arms outstretched, it becomes a visual cross—not the one usually seen †, but the capital T-shaped tau cross that was Francis’s signature and very likely the kind of cross on which Jesus was crucified. Most Franciscans wear this tau on a chain around their necks. Wearing the habit means embracing Christ to the point of putting on the cross, and is a sign of his death and resurrection and love and mercy. It’s a visual reminder of our availability to all people and being exclusive to no one. Ideally, each of us is a sign of the Gospel in action — an instrument of God’s peace and love in the world. The habit reminds us that we’re here on this earth to love and serve God and others. Theresa of Avila expressed this vividly:
“Christ has no body now but yours, no hands but yours, no feet but yours. Yours are the eyes that must look out Christ’s compassion on the world.”

As human beings, we can be attracted or repelled based on exterior appearance alone. We all know this from personal experience. This reaction to appearance can be harsh and punishing or it can spark (often unmerited) praise and adoration. We see ourselves and our desires, memories and opinions in the physical “looks” of others. This is a combination of attraction and projection and quite possibly has nothing to do with the real person wearing those clothes, that face or that habit. I felt the benefits of just such positive projection a few weekends ago at Mission San Miguel’s annual Fiesta. It is loosely based on the feast of St. Michael the Archangel, and it’s a fantastic Sunday barbeque for the whole local community. People whom I’d never met before identified me as a Franciscan because of the habit, and were extremely kind and full of good wishes. I’m very aware and humbled in knowing that this good will has to do with the good reputation of the Franciscans that the habit represents.



Before joining the Franciscans, I had a foreshadowing glimpse into this immediate reaction of others based on physical appearance. No one has ever come up to me and said that I’m stunningly handsome; however, I did bring a beautiful friend to work with me, and people magically changed in her presence. She is funny, kind, generous, plus she’s physically arresting with thick blonde hair, an amazing smile, sparkling eyes and a bubbly laugh. One fine day, she came to the office because we were on our way somewhere else. She walked in, and it was like the sun came out. People who never glanced at me more than a few seconds (sometimes barely lifting their eyes from their computer screens) were suddenly coming to life and approaching us (her) to say hello, offer coffee or make a joke. I saw a new, open, alive side of these folks that I’d never seen before just because I was standing alongside her. For weeks after that, people asked me about her, how she was doing, and when did I suppose she might come by again. I think this is an example of how God can use physical beauty to transform, wake us up or get our attention. By wearing the habit, sometimes we become a “spiritual attention-getter” for others.


You can’t be anonymous in a habit. People already “know” you or something about you when they recognize the habit. It’s similar for anyone wearing a uniform — military, US Postal worker, police officers — and for the person with a “Mohawk” haircut, or sometimes for the woman who is pregnant. All of a sudden, you’re on the receiving end of all kinds of comments, questions, pointed looks, and unsolicited advice, anecdotes, and, sometimes, hostility. The habit invites conversation and interaction, and it makes a strong non-verbal statement about our identity as Franciscans and about devoting our lives to a religious vocation.



However, there are times when none of us want to advertise who we are or what we do, and we just want to blend with the crowd — when traveling on a plane, for instance. Our human nature seeks the peace and neutrality that non-descript clothes provide. This is illustrated by how the mass of humankind (including Franciscans and most religious) chooses to move about in standard issue, non-distinctive, comfortable, culturally appropriate clothing (think of wearing your jeans or sweat pants into the grocery store).



Insight is gained into complications that women (and some men) encounter when wearing dresses or skirts. A friar brother tells me that the local dry cleaner calls the habit and the capuche a “dress” and a “hat” for their purposes. That adds a feminine angle to some of its practical aspects. It has physical restrictions and limitations that people wearing dresses or skirts face on a daily basis. In general, range of motion is restricted by all that extra fabric, and especially in the billowy nature of the sleeves. Oftentimes, they need to be rolled up while writing, eating (accidental dipping into soups and sauces), holding/lighting candles (accidental catching on fire), etc. Not to mention, riding a bicycle and climbing fence become awkward. Also, it takes more thought and effort to put on and take off than a shirt and pants. An additional aggravation is that there are no hip pockets. Granted, there are pouches in the sleeves, but they’re not as convenient. I’ve always pitied how women have to leave what they are doing and struggle to find the location of their purse when all they want is a simple stick of gum, a quarter, or a pencil. Now, here I am in this habit without front pockets. However, the simple white cord is a surprisingly effective belt.



St. Francis’s habit looks ragged and small. Historians estimate that Francis was a slight man, about 5’3” in height and 110 pounds. From the photos I’ve seen, his habit is made of rough cloth and worn with holes — but it is still essentially the very same design as what Franciscans continue to wear today. I feel almost guilty that in comparison the one that I wear is in such excellent condition. This brings to mind Francis’s commitment and dedication through all weather, terrain and life’s difficulties. Toward the end of his life, while in his weak and painful physical condition, Francis suffered as he saw the divisions within the order he founded, brothers opposed to brothers. The habit also speaks about our fragility as human beings, the temporary nature of life in this world and our dependence on God. As we get older, our bodies become ragged and faded and fall apart until ultimately we pass on (our own Transitus) to whatever that mystical union with God might be.

It’s like a big, brown wedding ring. What would it look like if every person wore something on their body which communicated to others what was most important to them in life? When I lived in Los Angeles, I noticed the observant Jews wearing black clothes and yarmulkes or headscarves, and the Church of Scientology folks wearing dark pants and blue Oxford shirts. A wedding ring is the best comparison that I can see. Two people exchange rings and make wedding vows to love, honor and serve each other for the rest of their lives. Our habit with its total covering of the body (down to the ankles), recalls our vows of poverty, chastity and obedience, and is an outward sign of “putting on” the cross, and devoting our lives in love and service to God and others. Like a marriage, it’s ambitious, challenging and we never live up to it fully. It’s powerful, and there is always the danger of taking advantage of the good will it inspires in others.



What is our real “habit”? Each person’s calling in life comes from God, and it’s not about what we wear. In concept, being naked would be a truer habit. It might begin to express how completely dependent we are on God for all that we do and are. We make mistakes, and are continuously forgiven. Our life, all our days, all our energy and everything we are is a gift. Maybe our habit should be simply allowing this love from God to channel through us, and transform us — to love, serve and forgive more fully.

Friar Eric Pilarcik, ofm, completed his novitiate and made his first profession in July, 2008. He is now a student at the Franciscan School of Theology in Berkeley, California. This article, published under the title, "The Big Brown Wedding Ring," originally appeared in The Way of St. Francis magazine, (vol.14, No.5, Sept/Oct 2008) and is reprinted with permission. For more information about THE WAY contact: ofmcaway@att.net.//

September 17: The Stigmata of Our Holy Father Francis

According to tradition, St. Francis of Assisi is the first Christian saint to have received the stigmata (pronounced "STIG muh tuh")-- or the imprint of the wounds of the crucified Christ on his own body. Franciscan sources report the event as having taken place at the hermitage of La Verna, Italy, on September 17, 1224, just two years before the death of Francis. What follows are descriptions by two of his biographers-- St. Bonaventure and Thomas of Celano. Bonaventure writes about the actual event, while Celano describes the reactions of Francis over time.

What is most significant for us as followers of Francis is not the event of his reception of this mystical gift. Rather, we are drawn more deeply into his faith and witness-- his total surrender to the love of God in his life and his longing to identify himself completely with the Crucified Christ. From this perspective, Francis's reception of the stigmata has very little importance solely as a physical anomaly or object of curiosity. it must be viewed as part of his entire faith journey and spiritual transformation.



From the Legenda Minor of St. Bonaventure, (de Stigmatibus sacris, 1-4; ed. Quaracchi, 1941; pgg. 202-204):

"Two years before Francis, the faithful servant of Christ, gave his soul back to God, he was alone on the top of Mt. Alverna. There he had begun a fast of forty days in honor of the archangel Michael and was immersed more deeply than usual in the delights of heavenly contemplation. His soul became aglow with the ardor of fervent longing for heaven as he experienced within himself the operations of grace.

"As he was drawn aloft through ardent longing for God one morning near the feast of the Exaltation of the Cross, and was praying on the mountainside, he saw what appeared as a seraph with six bright wings gleaming like a fire descending from the heights of heaven. As this figure approached in swift flight and came near the man of God it appeared not only winged but also crucified. The sight of it amazed Francis and his soul experienced joy mingled with pain. He was delighted with the sight of Christ appearing to him so graciously and intimately and yet the awe-inspiring vision of Christ nailed to the cross aroused in his soul a joy of compassionate love.



"When the vision vanished after a mysterious and intimate conversation it left Francis aglow with seraphic love in his soul. Externally, however, it left marks on his body like those of the Crucified as if the impression of a seal had been left on heated wag. The figures of the nails appeared immediately on his hands and feet. The heads of the nails were inside his hands but on top of his feet with their points extending through to the opposite side. His right side too showed a blood-red wound as if it had been pierced by a lance, and blood flowed frequently from it.

"Because of this new and astounding miracle unheard of in times past, Francis came down from the mountain a new man adorned with the sacred stigmata, bearing in his body the image of the Crucified not made by a craftsman in wood or stone , but fashioned in his members by the hand of the living God."



From: The Life of St. Francis by Thomas of Celano: The Second Book. Quoted from: Armstrong, Hellmann & Short (eds.), Francis of Assisi: The Saint, (New York: New City Press), 1999. pp.264-5:

"He (Francis) his those marks carefully from strangers, and concealed them cautiosuly from people close to him, so that even the brothers at his side and his most devoted followers for a long time did not know about them....

"He would never or rarely reveal his great secret to anyone. He feared that his special friends whould reveal it to show their intimacy with him, as friends often do, and he would then lose some of the grace given to him. He always carried in his heart and often had on his lips the saying of the prophet: 'I have hidden your words in my heart to avoid any sin against You.'"

Francis & Clare are on the Air! Starting September 14

According to a recent press release sent out by the USCCB (United States Conference of Catholic Bishops), the TV documentary “Assisi Pilgrimage: Walking in Faith with Francis and Clare” will be distributed to ABC-TV stations and affiliates on Sunday, September 14. Check your local listings, though. In California, for example, the documentary has been relegated to an impossible hour on at least one ABC affiliate station: 5am on September 21 (KGO-ABC in San Francisco). Hey, guys, that's no way to treat the patron saint of television. But I get the feeling that St. Clare will have the last word. For those of you who, like myself, have no intention of getting up at 5 AM, a DVD of it can be purchased by calling 800-488-0488 in the USA.

The hour-long documentary is part of the “Vision & Values” series sponsored by the Interfaith Broadcasting Commission, which includes the United States Conference of Catholic Bishops (USCCB). Broadcast of the program is at the discretion of the local affiliate. Further information is available at www.interfaithbroadcasting.com.

Produced by Franciscan Communications and Feed the Fire Foundation, “Assisi Pilgrimage” takes viewers to the key places in the lives of Saints Francis and Clare. By blending the experiences of pilgrimage groups the program conveys the appeal and effect of going to these sacred places.

“I’ve only been here a few days now, but I already feel like a different person,” says pilgrim Christopher Leone.

The program release anticipates next year’s 800th anniversary of Pope Innocent III’s official recognition of the original inspiration of Francis. In 2009, Franciscan orders of religious and secular men and women will mark this anniversary and celebrate God’s grace-filled call to Francis and Clare.



Born in 1181/2 , Francis longed to be a knight, but an encounter with God in the Church of St. Damiano dramatically altered that dream. Francis eventually broke with his family to follow God’s call to “rebuild my church.” Clare’s own deep spirituality found an echo in the life of Francis. She left behind her claim to nobility and risked her family’s anger to become part of the new Gospel movement.

“Francis and Clare have captured people’s imagination since the very beginning of their respective vocations. They could have had comfortable lives in the medieval society of Assisi, but choose to answer God’s call to live among and serve the least in that society.” says Franciscan Greg Friedman, the documentary’s writer and director. “The college and high school students we met on pilgrimage are particularly moved by their courage to live the Gospel.”

A Perfect Day in Portland: Everything from Zen to Zeno (and a few things in between)

Portland, Oregon, that is. Home to our House of Welcome and Discernment/ Casa de Bienvenida y Discernimiento and of our postulancy program as well. This past week, we welcomed two students to our House of Welcome, and four member of our nine-month postulancy program. Both programs, which operate independently and in different sites, are intended to assist men in their discernment and preparation for Franciscan life.



First stop (photos above and immediately below), our postulancy house, the House of the Transfiguration. For more than 25 years, the friars of the St. Barbara Province have welcomed men to the beautiful city of Portland as their initial point of entry in Franciscan life. The program has operated in various locations over time. After nearly two decades in northeast Portland, the postulancy has moved across town to the parish of Our Lady of Sorrows to take up residence in the former convent.



Postulants (above, l to r ) Mike Minton (Oakland, California), Ryan Thornton (Monrovia, California), Jose-Antonio Merida (Oakland, California), and Phillip Polk (San Carlos, Arizona) have been in Portland for a week now and seem to be settling in well in their new digs. They are embarking on a nine-month period of residential discernment which will finish in June, 2009. At that point, should they decide to continue with their formation in Franciscan life, they will move on to the next stage-- novitiate-- at Old Mission San Miguel, California.



But wait a minute; I'm getting ahead of myself! This year, under the leadership of their director, Brother Robert Rodrigues, as well as assistant director, Fr. John de Paemelaere (better known as John D.), our new postulant brothers will be experiencing the daily horarium (routine) of Franciscan living: morning prayer and Eucharist, breakfast, work assignments out of the home, meal preparation and dinner, prayer, and evening classes. The work assignments take the form of part-time employment (up to 20 hours per week). Also, the men pay a nominal rent each month to help support the community. The classes take the form of various subject areas: Franciscan life and spirituality, Catholicism 101, human sexuality, communications, Catholic social teaching, the meaning of the vows, and the like. Weekends and discretionary free time are devoted to volunteer ministry.



Brother Robert and Father John De serve as guides and mentors during the year. In addition to the 'core curriculum' of the postulancy program, each man has his own program of personal development to pursue during the year. We recognize that each man is a unique individual, and our task is to assist him in his growth as a human being, as a Catholic Christian, and as one who is actively and seriously discerning a call to Franciscan life. To that end, each postulant will have his own personal spiritual director, with whom he will meet on a monthly basis. In addition, he may have a variety of personal activities to explore, including one on one counseling opportunities, 12-step recovery work (e.g., Al-Anon, Adult Children of Alcoholics), etc. Also, every man has a companion friar-- an older friar outside of his formation program who can assist and accompany him through his year.



Oh yeah, don't let me forget that being a Franciscan means you're allowed (and encouraged!) to have fun, too! Hence, the crowd on the steps of the House of Welcome, just a 15-minute drive from the postulancy community. The HOWD is a special program established to assist men of immigrant backgrounds who are in discernment with the community. The House of Welcome is especially geared to assist men in the acquisition of English language skills and in their acculturation to life in the United States.

Brother Balbino (Freddy) Rodriguez, himself a native of El Salvador, is director of the program, and is assisted by Fr. Larry Gosselin, in residence. Under Brother Freddy's direction, men are invited to live at the House of Welcome while studying English on a full-time basis. Depending upon their preparation and ability, men may study at a local community college and/ or nearby Mount Angel Seminary, operated by the Benedictine Order. Room and board, tuition costs, and transportation are underwritten by scholarships from the Province of St. Barbara. In accordance with United States immigration law, we can accept only candidates with appropriate documentation to this program. Residence can vary from 1-3 years, depending upon the needs of the candidate. Upon successful completion of the program, men may advance to postulancy. To date, we have had a number of successful candidates who have passed through the House of Welcome. This year we welcome Juan-Jose Juarequi of Zacatecas, Mexico, and Oakland, Calfornia. We also welcome Sung Wook (Zeno) Im from Seoul, Korea, and Glendale, California.



Back to the 'fun' part. On the day these photos were taken (Thursday, September 6), both the postulants and the students from the House of Welcome gathered for an an afternoon outing. After demolishing three extra-large pizzas at Portland's celebrated Flying Pie Pizza Company, we headed on across town to the hillside Japanese Garden.





So, here is the Zen garden-- as viewed by our House of Welcome brother, Zeno (Sung Wook) Im. Hence, Zen and Zeno meet.



... along with Zeno's classmate, Juan-Jose Juaregui...



... AND Father Larry...



... AND Brother Freddy, with Tito the sweet and gentle, shoe and sandal eating monster mascot of the House of Welcome!



Let's keep all of our new brothers in prayer as they embark on this important, grace-filled time in their lives and in the life of our community. Each brings such wonderful gifts to share with us and with God's people. Welcome, Brothers!

From the Apache Nation to the Franciscan Friars: Welcome to Postulancy, Phillip Polk!

Today, September 1, is Labor Day in the United States-- the unofficial end of summer and, in many areas, the official start of the school year. For the Franciscan friars of the St. Barbara Province, it is traditionally the first day of our postulancy program in Portland, Oregon. Every fall, men who have successfully passed through the hurdles of preliminary discernment and application begin their experience in community living. It is a big day and a big step for each of these men. And for the community as well.

This year, four men will enter our postulancy, the House of the Transfiguration, directed by Brother Robert Rodrigues, with assistance provided by Fr. John dePaemalaere. The four—Mike Minton, Jose Antonio Merida, Ryan Thornton, and Phillip Polk—come from a variety of backgrounds and life experience. I made it a point to visit one of our them—Phillip Polk— at his home on the day before he was to leave for Portland.



Phillip, aged 26, is a Native American and member of the San Carlos Apache Nation in southeastern Arizona. The Apache people have lived in this region for more than a millennium. Following incorporation into what is now the United States in the nineteenth century, a number of Apache bands were gathered into a 1.8 million acre reservation about a two-hour drive from either Phoenix or Tucson. The Franciscans have been present in San Carlos since 1918. Fr. Gino Piccoli, ofm, is pastor, and a group of religious sisters representing several different communities staff the parish school. The people have tremendous faith and hope, yet they struggle with all the problems of any urban setting: poverty, crime, drugs, and domestic violence.

I was privileged to be present for Phillip’s sendoff as family and friends gathered for Eucharist at St. Charles Parish on Sunday morning (August 31). Fr. Gino Piccoli, announced to the congregation that 18 young people from San Carlos were leaving the reservation this fall for school and job training programs in other parts of Arizona (Thatcher, Globe, Tucson, Tempe) and the United States (Delaware, Pennsylvania, and Colorado). There are insufficient opportunities for higher education or technical training on the reservation.


The tribe’s medicine man, Hart Preston, was present to impart the community’s blessing with traditional eagle feathers and sage smoke upon each of the young people or their family representatives. It was a moment mixed with hope and pride, as well as some sadness as young people leave both family and tribe—at least temporarily-- to further their career goals.



Phillip Polk was one of the eighteen young people so honored by the community. It was a special moment for his Apache family and for ourselves, his new, additional family of Franciscan friars. Phillip is a poised, thoughtful, and focused young man: “I am attracted to the Franciscans,” he reports, “because of the combination of traditional (American Indian) values I was taught as a kid and the values of the Order. I’ve seen how the Franciscans live with these values and try to live what they preach. I know they have their troubles, too, but they have a support system, a feeling of family that I like.” Phillip knows firsthand about family support: he has been the primary caregivers for his grandparents, Sadie and Clark “Spike” Kniffin, both in their late 80s. Both his grandparents, as well as his mom, Tina, and brother and sister Jeffrey and Cedar, were on hand for the celebration, as were many other family members and friends.





Although the Franciscans have been active among the Native peoples for nearly a century, Phillip is the first Apache man to enter our community’s formation program.



Yes, such occasions are a time of quiet pride for all of us, but we also try to keep the celebration low-key at the same time. Like every entering postulant, Phillip is coming to the Franciscans to try out, to prove his vocation. It is not a celebration of his temporary or solemn profession. That part comes much later. We try to be very careful not to burden our new brothers with unreasonable expectations in the early stages of their adaptation (or “formation”) to religious life. The nine-month postulancy program is a time of continuing discernment, part of an ongoing process. Contrary to some people’s perceptions, leaving during or after postulancy is not a sign of a failed vocation. In many cases, it is the sign of a successful discernment, an indication that both the candidate and the community have decided that continuing would not be a good ‘fit’ for either party.



Taking a cue from the day’s Gospel (Matthew 16), Father Gino talked about the need for each of us to take up our cross and follow Jesus, regardless of the career/ vocational path we have taken. In my comments before blessing Phillip, I tried to stress that the cross we take up is also a sign of love and, eventually, a sign of victory. Phillip then took six small San Damiano (Franciscan) crosses to give to family and friends as a sign of his affection and concern.



We welcome Phillip and all of our new postulant-brothers. And we congratulate as well all of the young people from San Carlos who have had to overcome so many challenges in order to realize their dreams. We keep them all in prayer as we celebrate their faith, passion and courage!//

The Priestly Ordination of Martín Ibarra ofm: You DID IT, Brother!

Felicidades al Padre Martín José Ibarra de Luna, ofm, on the occasion of his priestly ordination Saturday, August 23, 2008, at the parish of St. Elizabeth, Oakland, California! In the presence of his parents, Antonio Ibarra and Inés la Luna, along with a congregation composed of about 800 family members, friends, parishioners and Franciscan friars of the Province of St. Barbara, our brother Martín was received into the presbyterate.


The Most Reverend Allen H. Vigneron, Bishop of Oakland presided over the bilingual solemn Eucharistic celebration in the presence of The Very Reverend Melvin A. Jurisich, ofm, our Provincial Minister, and approximately 70 friars. A blended choir composed of musicians from Phoenix, Los Angeles, Sacramento, and the Bay Area, was directed by Fr. Vince Mesi, ofm. It was a perfect day for an ordination.


In his homily remarks, delivered principally in Spanish, Bishop Vigneron spoke in a special way about the true compatibility between the vocation of Franciscan friar and that of priestly ministry. He reminded the jubilant congregation that the service of the Friar Minor, the “little brother”, is to be a reflection of the presence and healing ministry of the poor Jesus. At the conclusion of the Mass, Fr. Mel remarked that it was now time for Martín to “get to work!” and announced—to thunderous applause-- his appointment as parochial vicar to the parish of St. Elizabeth.


Following the morning liturgy, worshippers poured into the school gym across the street for a fiesta luncheon buffet and the chance to congratulate Padre Martín and to receive his priestly blessing. Performances by various musicians—hence, the mariachis, ‘las viejitas’, and Aztec and Mayan/Guatemalan dancers—underscored the multicultural nature of the celebration and the deep joy and love of the people in this large and primarily Latino parish.



Los mariachis, las marimbas, y la gente Maya. Los kimonos, los Aztecas, y las Viejitas. Ay, Dios mío, que más?!


The day’s festivities were a source of deep and sweet satisfaction for our brother Martín, age 38. As Fr. Mel mentioned in his remarks, this ordination day had been no less than 16 years in the making. A native of Aguascalientes, Mexico, Martín emigrated to the United States in his youth, and entered the Franciscan formation program in his early twenties.


As for many of our Latino brothers, the challenges of Franciscan formation were made more intense and frequently stressful by the additional tasks of English language acquisition and acculturation. With characteristic passion, enthusiasm, and determination--- “Brothers, let’s DO IT!!”—Martín has been able to overcome these and many other hurdles along the way in the realization of his twin vocations to Franciscan and priestly life.


Prior to completing his Masters in Divinity (M.Div.) degree at the Franciscan School of Theology in Berkeley, Martín received his undergraduate degree in Anthropology at Arizona State University. His sensitivity to culture is reflected in Martín’s own immersion experiences: he spent two years as a student friar in Guatemala, including an entire year among the indigenous Mayan people of the notorious Ixil Triangle in that struggling country’s imperiled highlands.


Other experiences of inculturation include stays at our missions in Mexico and studies in the Philippines. Early on, Martín has identified himself with issues of peace and justice in this country—the care of the poor, marginalized, and dispossessed—especially in his most recent work with undocumented day laborers through the Multicultural Institute in Berkeley, California (founded and directed by Friar Rigoberto Caloca-Rivas).

The sense, in Martín’s life, of struggle encountered and overcome was reflected even in the preparation for his ordination day itself. His parents had applied for—and, initially, had been refused—a visa to enter the United States in order to be present at Martín’s ordination. Through the wonderful help of some true “angels”, they were—amazingly—able to obtain permission at the last minute.


We congratulate our brother Martín and we celebrate with him the wonderful gift and work of God’s Holy Spirit in his life as a friar and in his ministry. And we support our brother (as he does us) in his challenges ahead. “You DID IT, Brother!”//
PS: Thanks to Friars Nghia Phan, Luis-Alberto Guzman and Adrian Peelo for their wonderful help with photos. ct