Francis and the Sultan During my holidays I visited a former friar, who is in his eighties and who just

published a book with the title Francis and the Sultan. Men of peace. My friend has worked for many years in Pakistan and is therefore familiar with Islam. His book deals with the visit of Francis to the Sultan of Damietta in 1219. At the presentation of his book there was also a contribution by a captain of the Dutch army, of Turkish Muslim descent. As a member of a so-called CIMIC (Civil Military Cooperation) unit, he served on a peace mission to Bosnia. While there he visited one of our friaries, which was built shortly after the fall of Constantinople. This means that it was built during Ottoman rule. For me it is not a big surprise, because, when I travelled with two German friars through Bosnia in October 1996, we were told, that the friars didnt have problems during the Ottoman rule until 1689. After the defeat of the Ottoman army at Vienna it became harder for the friars. All the friaries were closed except three. In this friary the captain visited the library and saw bibles in Arabic. He asked, if there any old interesting documents in the friary. He was brought to the loft. There he saw construction drawings with also Arab texts. Obviously the friars got support from the Ottoman rulers for the building of their friary. Further he told that the friars in Bosnia are doing a good job. The meeting of Francis with the Sultan was rather unusual, because it happened during the fifth Crusade, the fight against Muslims, who ruled the Holy Places in another continent. There is no report about what happened during this meeting, but who reads carefully the writings of Francis, will discover influences of the contacts of Francis with Muslims. About this crusade itself, see: http://en.wikipedia.org/wiki/Fifth_Crusade Shortly after his visit he wrote in the RnB of 1221 about friars, who by divine inspiration go among the Saracens Muslims with the permission of their minister: Wherefore, whoever of the brothers may wish, by divine inspiration, to go among the Saracens and other infidels, let them go with the permission of their minister and servant. But let the minister give them leave and not refuse them, if he sees they are fit to be sent; () The brothers, however, who go may conduct themselves in two ways spiritually among them. One way is not to make disputes or contentions; but let them be subject to every human creature for God's sake, yet confessing themselves to be Christians. The last sentence is for Francis very important. Disputes or contentions obscure for him what it means to live like Jesus

Christ. They rather live in a clear and honest way, through their deeds, without any further hidden agenda, to confess that they are Christians.. To be subject to every human creature is in line with how Francis wants to follow Jesus Christ Who has said: I didnt come to be served, but to serve (Mt 20,28). Francis followed literally these words from Jesus Christ. This is a central issue in his spirituality. In the second version of his letter to the Faithful Francis wrote in the same way: We must never desire to be above others, but, instead, we must be servants and subject to every human creature for Gods sake. Finally in his testament he wrote: And we were simple and subject to all. Such a consistent approach of the teaching by Jesus Christ was in his time unusual, especially regarding Muslims who were seen as big enemies, because they were the rulers of the Holy Places. How can we serve such people? But Saladin, who conquered Jerusalem, allowed small groups of Christians to visit the Holy Places. This approach is understandable, if we know that Saladin was a Kurd. The Kurds had a reputation to rule countries in the Middle East in an appropriate and peaceful way, serving their people. A nephew of Saladin was sultan of Egypt: Malek al-Kamil. Francis visited him. Given his Kurdish background it is most likely that the meeting between Francis and the sultan was peaceful. He was not a bad and a violent man as he has often been described. On the contrary, Francis met a peaceful man and experienced how impressive Islam was. He saw how they treated the Quran most respectfully. Again, in his Testament Francis wrote Wheresoever I find His most holy Names and written words in unseemly places, I wish to collect them, and I ask that they may be collected and put in a becoming place. The parallel is remarkable. It is the same attitude Francis asks for as he saw Muslims doing with the Quran. We have to treat our Bible in the same way! But there is more, that shows the influence of the visit to the Muslims of Damietta on Francis. The call of the muezzin for the prayer inspired Francis in his letter to the rulers of the people to call for a daily prayer worldwide to thank God: And cause so great honor to be rendered the Lord by the people committed to you that every evening it may be announced by a crier or by another sign to the end that praises and thanks shall resound to the Lord God Almighty from all the people.

So we see several examples that Francis was inspired by his meeting with the Sultan and with the Muslim world and used this inspiration in his own way. It shows what he means with to confess to be Christian. Finally, it is helpful if we realize how our behavior towards others influences how others react to us. If I treat you as an enemy, it will not come as a surprise, if you are hostile towards me. Francis realized that following in the footsteps of Jesus Christ by serving every human being, he makes concrete what Jesus Christ said: love your enemy. In this way peace is possible. Maybe we discover that the person whom we see as enemy, isnt an enemy at all. It is up to us to concretize these words. Louis Bohte ofm