St. Francis, Islam, & Competing Versions of Christianity

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This is from an Associated Baptist Press opinion piece by David Gushee called "Competing Christianities:" It's an article that says there is not just one kind of Christianity, but that there are versions of Christianity that "teach hatred of the religious/ethnic other and versions that teach sacrificial and inclusive love."  And, for some, survival is dependent on knowing the difference and knowing how to identify those who embody each of them.

But, what I wanted to get to is what he says about St. Francis, which has made me think in the wake of our current discussion about Islam and the "Ground Zero Mosque" (really the "Near Ground Zero Mosque").

My current book project on the sanctity of life reaffirms this theme for me. I just finished writing a section on the competing versions of Christianity exhibited by Christian Crusaders and Francis of Assisi in the 13th century. During the 5th Crusade, a typically bloody mess involving outrageous “holy” violence on both sides, Francis actually trekked unarmed through a war zone to meet with the Muslim sultan. While the crusaders -- egged on by the papal representative, Cardinal Pelagius -- waged war relentlessly, Francis engaged in a peaceful audience with the sultan and his religious advisors. He apparently hoped that if he could convert the sultan then all the killing would end. He failed, of course. But he seems to have won a friend in the process, and returned unharmed. His visit is today honored by both Christians and Muslims who know about it.

Somehow, I like Francis’ version of Christianity a whole lot better than the cardinal’s.

What I think is of great importance here is that this is not an article that is saying whether the mosque should be built or not, but saying that there are distinct differences within Christianity in how we view this event (or non-event) and, therefore, it is not correct to assume we just have one perspective out there.  We don't.  But...neither do Muslims.  There is not just one perspective out there or one version of Islam -- although like with most Christians I assume most Muslims will believe that there perspective is right and that the competing versions of Islam are wrong.

Therefore we, as Christians who understand that we have diversity of belief and practice and perspective in our own faith, must remember that there is a diversity of belief and practice and perspective within those faiths we come into contact with in this world. 

St. Francis and Islam -- How Can This Be A Model For Us

Today is the 9th anniversary of the horrible attacks on the World Trade Center and the Pentagon which set in motion the wars in Iraq and Afghanistan.  We mourn the loss of the lives on those day and the nearly 7000 US and Coalition lives lost in the two wars along with countless lives of Iraqis and Afghans. 

Feelings are still hot. Pain is still real.  And it is hard, at times, as a Christian, not to get swept up in the "us" versus "them" language that demonizes whole peoples and countries and religions.  How should we deal with the Muslims who inhabit this earth with us and who are loved children of God as much as we are?  How do we do this without being "less Christian" ourselves?

I found the following helpful.  It's taken from Trinity Stores in their description of the following icon.

In 1219 St. Francis and Brother Illuminato accompanied the armies of western Europe to Damietta, Egypt, during the Fifth Crusade. His desire was to speak peacefully with Muslim people about Christianity, even if it mean dying as a martyr. He tried to stop the Crusaders from attacking the Muslims at the Battle of Damietta, but failed. After the defeat of the western armies, he crossed the battle line with Brother Illuminato, was arrested and beaten by Arab soldiers, and eventually was taken to the sultan, Malek al-Kamil.

Al-Kamil was known as a kind, generous, fair ruler. He was nephew to the great Salah al-Din. At Damietta alone he offered peace to the Crusaders five times, and, according to western accounts, treated defeated Crusaders humanely. His goal was to establish a peaceful coexistence with Christians.

After an initial attempt by Francis and the sultan to convert the other, both quickly realized that the other already knew and loved God. Francis and Illuminato remained with al-Kamil and his Sufi teacher Fakhr ad-din al-Farisi for as many as twenty days, discussing prayer and the mystical life. When Francis left, al-Kamil gave him an ivory trumpet, which is still preserved in the crypt of the Basilica of San Francesco in Assisi.

This encounter, which occurred between September 1 and 26, is a paradigm for interfaith dialog in our time. Despite differences in religion, people of prayer can find common ground in their experiences of God. Dialog demands that we truly listen to the other; but, before we can listen, we must see the other as a precious human being, loved by God. There is no other path to peace in this bloody 21st century.

The flames behind Francis and the sultan have a dual symbolism. In Islamic art, holy persons are shown with balls of flame behind their heads. The second purpose of these flames is to disarm a later medieval legend in which Francis challenged the Sufis to step into a raging fire to prove whose faith was correct. In this icon, the flames represent love. The text at the bottom is from the beginning of the Koran: "Praise to God, Lord of the worlds!"

The Francis-and-Islam Connection

What is the connection between St. Francis of Assisi and Islam? In 1219, St. Francis traveled to what is now northern Egypt and paid a visit to the Muslim Sultan al-Malek al-Kamil. This was at the beginning of the Fifth Crusade, but Francis and his brothers did not make this trip as part of the battle to regain the Holy Land. Rather, they went in opposition to the mainstream theological and political orthodoxies of the time, to meet the Muslim people, and to live among them as “lesser brothers.”

Francis and his brothers went to be present among this people who were being portrayed as evil enemies of Christ, and, in his evangelism of presence, Francis found the spirit of God to be alive and at work within the Muslim people, then called “the Saracens”. Francis admired their public, repeated acknowledgment of God and call to prayer, and he appreciated the deep reverence they showed to their holy book, the Qur’an.

While the main trend of the time was for Christian preachers to deliver strident, inflammatory sermons against Islam, Francis forbade his brothers to take part in these exercises. He demanded that his brothers be present first and foremost, living with and among the Saracens. They were to preach only if they felt that it would “please the Lord.” Francis worked to prevent the brotherhood from becoming embroiled in the grasp for civil and ecclesiastical offices and power, and kept the community’s focus on serving their neighbors for the glory of God only.

Based on Francis and Islam by J. Hoeberichts (Franciscan Press, 1997) Prepared for the Episcopal-Muslim Relations Committee of the Diocese of New York Ecumenical Commission by Mary O’Shaughnessy

I think I need to do some more reading here, but I think this is a model we need more of in the Christian Church.