St. Francis of Assisi and Islam
In 1219 a meeting took place between Francis and Sultan al Malik-al-Kamil of Egypt at Damietta (a Northern City in Egypt). It took place over a period of three week during the fifth Crusade. The encounter had deep impact on both (Francis and the Sultan and his Vizier.
The original call of then 5th Crusade in 1213 came with the Encyclical – Letter, Quia Maior. The letter established a comprehensive practical as well as religious framework for the new crusade – support the crusade material and spiritually. The Letter and 4th Lateran Council and the Crusade presented Islam as the enemy of God; enemy of the faith and it was evil. This was in keeping with then approach taken by Bernard of Clairvaux in his call for the 2nd Crusade. Francis arrived at the Crusaders’ Camp and he tried to dissuade the soldiers to engage in combat. He foretold their defeat at Damietta.
There are two strands in the desire of Francis to meet the Sultan. First was Francis’ FERVOUR OF CHARITY and 2nd was his DESIRE FOR MARTYRDOM. The Sultan and his Vizier recognized in Francis the HOLINESS akin to the Muslim Sufi. The Vizier of the Sultan was a well-known and respected Sufi - Fakr-el-Din-Farsi (in his tomb were written these words: “this man’s virtue is known to all. His adventure with al-Malik al-Kamil and what happened to him because of the monk, all that is very famous”). They listened to him as Francis proposed to undertake the test of faith by fire to which Francis, the Sultan and his Vizier would endure. The Sultan refused the challenge but continued to respect Francis who eventually returned to the Crusaders’ Camp. In the final farewell, the Sultan asked Francis to pray that he might receive from God a revelation as to which faith is most pleasing in God’s sight.
What was the Impact of the Encounter on Francis, the Sultan and the Vizier?
The encounter between Francis, the Sultan and his Vizier was a powerful foundational experience that FREEs both of them from the limits of one’s vision and understanding of life. This foundational experience allows the possibility of movement from one horizon to another. And movement into a new horizon may evolve what Fr. Lonergan speaks of as an “about face” – a new sequence that can keep revealing ever greater depth and breadth and wealth. Such an “about face” and new beginning is what is meant by a conversion. Fr. Lonergan describes Conversion in Method in Theology as a “process of sublation that keeps all the essential features of what is sublated but carries these forward to find FULLER REALIZATION WITHIN A WIDER AND RICHER CONTEXT”.
The meeting or encounter between and among the ‘friends’ of God;
Appreciating the value each represents and criticizes their defects, yet allowing one’s living to be challenged at its very roots by their words and deeds;
Such an encounter is a way in which self-understanding n and horizon can be put to test.
Francis was never the same again after the encounter at Damietta…This found expression when he re-wrote Chapter 16 of the Rule. He did NOT speak anymore of martyrdom but told his brothers who wished to go as missionaries to the Muslims “to heal the violence of the world; testify to their Christian faith by a simple, peaceable presence and a disposition to service”. He as respectful of Muslims to the point that he encouraged Christians to emulate them in prayer and prostration, and to join Muslms — and others — in service to all despite their different religions, and he specifically told his followers not to try and convert them.
Having seen Muslim prayers while in Egypt he declared for his followers: “You should manifest such honour to the Lord among the people entrusted to you that every evening an announcement be made by a town crier or some other signal that praise and thanks may be given by all people to the all-powerful Lord God.”
And, “At the mention of His name you must adore Him with fear and reverence, prostrate on the ground ... so that in word and deed you may give witness to his voice and bring everyone to know that there is no one who is all-powerful but Him.” And instead of seeking converts among Muslims, in missionary work he charged his followers: “[The brothers] are not to engage in arguments or disputes, but to be subject to (serve) every human creature for God’s sake.” Those words calling us all — Christian and non-Christian alike for the sake of our shared humanity under God-Most-High — to service Him alone. Based on all that, I think it’s pretty obvious that in those three weeks St. Francis learned that Muslims were God’s people too.
And what did knowing St. Francis of Assisi do to Sultan al Malik al Kamel? Ten years later, in 1229, by diplomacy alone and by no act of warfare, the Sultan ceded control of Jerusalem, Bethlehem and a corridor from there to the sea to the Christians, saving only the Dome of the Rock and the al-Aqsa Mosque for the Muslims, and the temple area for the Jews.
Peace… One of the global values lived by Francis was Peace.
The World is the “regio dissimilitudinis” and behind these dissimilarities are camouflaged injustices and violence.
Every time Francis began his preaching, he invoked Peace… saying: “the Lord gives you peace.” It is Peace and all good (Pax et Bonun). His group carries out a true mission of peace – “Legatio Pacis”.
The peace that is proclaimed in word ought always to be present in the heart. Let no one be provoked by us to anger or scandal, but rather let all through your gentleness, be led to Peace, Tranquility and agreement. “BE KINDER WITH YOUR NEIGHBORS.”
The Role of Mediation… During the Crusades, Francis had a profound impact on the Sultan and owing to his sympathy, tolerance and respect and love for peace. Francis gave a vote of confidence to the liberating capacity of kindness, gentleness, patience and understanding. Peace in his own PERSON manifested in his words, poetry and song.
PEACE IS NOT ONLY A GOAL THAT MUST BE REACHED, IT IS ALSO A METHOD.
Final Note: Francis was able to transform enmity to friendship; revulsion to love. The stigmata was also intimately tied to his experience at Damietta. When Francis heard of all the preparations for yet another Crusade by the mighty army of the Holy Roman Emperor Frederick II in 1224, Francis with few close companions went to La Verna to do a ‘Lent of St. Michael’ –an intense prayer and fasting on behalf of his brother al-Malik al-Kamil. The mystical experience of Francis at La Verna is called the ‘Soul’s journey into God’. The Stigmata of Francis was his identification of what signified in the Cross of Jesus. St. Paul’s writing to the Ephesians says: “for he himself is our peace, who has made us both one and has broken down in his flesh the dividing wall of hostility… that he may create in himself one new man in lace of the two, so making peace, and might reconcile us both to God in one body through the cross, thereby killing the hostility. And he came and preached peace to you who were far off and peace to those who were near. (Ephesians 2: 14 – 17)
Bapa Eliseo “Jun” Mercado, OMI
Feast of St. Francis of Assisi
