Beyond the Boundaries!

Beyond the Boundaries!

“In the name of God” “as all Afghans would begin any speech with this phrase, I too am

influenced to start my sharing similarly. Having been in Afghanistan for the last 2 years, which

becomes a blessing in time for me, I now recount all the wonderful things I have experienced in

this land of mountains. From the genesis of the desire to serve in Afghanistan, followed by the

exodus of journeying with love during the stint and reaching out and looking at the zenith with

contentment and the resulted impact in me, the missionary journey many not end here and now

as it appears, but will continue “Insha Allah- if God wills” in time and space as “I have promises

to keep, And miles to go before I sleep,”

In the beginning: My initial days were filled with a lot of learning and acclimatization: The

different environment, the people around and the culture, the local language, and being aware of

myself in these situations- the response to stimuli and homeostasis. The trans-plantedness has to

follow quickly after one feels the up-rootedness. Both phases are essential to orient oneself as we

are beings in time and space.

Trying to know new things which are essential for the survival over here and accepting the

existential realities becomes ones duty especially when we are eager to incorporate our being,

shedding all the differences and willing to be one among them; as one of them, which requires an

open mind and “a big heart- bigger than the world”

senior Jesuits from their rich experiences during this stage made things easier and formed a good

source of information for our stepping stone.

Redefining Mission: Any responsibility shouldered on oneself is a mission entrusted to a person.

Normally there is a notion that being a missionary means to teach about Christianity in a far

away country and putting up with the inconveniences due to limited facilities. I consider this

description of missionary life as an outdated one and become a pseudo definition in a broader

sense. Loving people without any resistance is the basis of missionary life. This may sound

abstract and flamboyant when we see it superficially. It, in fact, is the means and end, and

transcends beyond the geographical, ethnic, religious and any other possible discrimination and

alienation, and could be equated with the totality of the spirit of incarnation with an undivided

heart.

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1

. Valuable guidance and mentoring by our

2

Being a missionary does not mean ones’ ability to work hard in difficult situation.

It only means a capacity and generosity of a heart to accommodate anyone and everyone in it

without any affinity and choice. Being in the last leg of my stay over here, I can uphold this

stand of mine on missionary way of life- an outreach of caring hands and loving hearts to give

and to receive has to top the to-do list, to have a qualitative difference ,with no if’s and buts ‘of

a restricted and isolated mind. This will become a synonym of who we are and what we do

 Robert Frost-Stopping By Woods on a Snowy Evening

1

 Pedro Arrupae’s prayer of “Falling in Love”

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increasing the curiosity of the people who encounter us and whom we encounter in our daily

lives expanding our horizons beyond imaginations and mentoring. But all these factors are

connected with one string of love which makes the mission possible with its universal law of

transcending diversities and springing of hope, no matter whom we are and where we are sent to.

This energy can be the only motivation to drive us beyond the natural desires. It may not be

interesting, but fascinates when one reaps the fruits of understanding, acceptance leading to

cooperation with the trust built upon in time and resulting in a refined personal relationships

without any hooks attached. This could be the best ever possible response one can taste with

only tears to shed and deep memories to always treasure and look back with a pleasant feeling

blooming into ones being with no other factors to enhance or influence – the actual produce of a

shared mission.

My Afghan friends: Clearly and categorically, I have to admit and acknowledge that I was

able to come across and befriend some of the incredibly super-good, spectacular personalities

(both nationals and internationals), whom I will badly miss when I leave from here. Being in

their company was a great joy for me –something really reliable with no murky controversies.

Some of us could not speak the same language but still our smiles communicated a lot with

resonating minds. I am happy that I have sailed with them in the journey of life -which is much

loaded than the scale of time, as a friendly intruder, dutiful teacher and an informal instructor.

I completely agree that everywhere, people have a heart to love and to be loved. It is always

human beings who make the difference and not the infrastructure. I have learnt a lot from them.

“Mountains cannot reach out to mountains; only humans can reach out to humans”: this is the

translation of a Dari proverb in Afghanistan. Humans have the capacity to transcend and so this

proverb makes a lot of sense to me and to the rest of the Afghans who believe in the goodness

of the human person as a creation of God to reach out to the fellow human beings. The implicit

interpretation of this proverb – those who are not able to reach out to the fellow humans are, in

fact, equated with the dry and lifeless mountains.... often threatening with landmines in it and

destructive in nature, which one could find everywhere in Afghanistan.

The war history: The deep imprints of war and violence culture has its impact on every

common person ardently seeking for peace. The ethnic diversities and its strong affinity seem

to cut the unity and add the divisive agony which brings the one nation into bits and pieces.

Nothing less than a miracle, can solve this strong weed of divisive factor to make a better inter-
mingling of ethnics and sects with a broader ethos and sharing of fertile thoughts.

The dynamics of a dialogue: Dialogue is always a vital composite of life and makes it

meaningful. A composite dialogue need not only be restricted to inter- religion. Respecting the

other precedes any dialogue. Dialogue always breaks the ice of indifference and imposition -

the decaying attitudes. Dialogue in itself is a disposition. Being different and dialoging with

persons is much liberative than being indifferent and isolated. Ignatian indifference is a virtue.

Dialogue brings in a common consensus in a collective search which leads us to march forward

in unity and integrity and become more and more part of the truth which is more objective. There

is always a fear of the unknown which doesn’t facilitate a dialogue. Dialogue cannot occur in a

prefixed, patronizing, spineless, sanctimonious, dominating, non objective mind which aims to

defend oneself and blame the other with vested interest resulting in stunted growth of common

good increasing the opportunities of conflict and hurt. Being dogmatic, sacro-sanct and wanting

to absolutize something will only bring about puncturing of egos and we lose persons and will

lead to pathos.

Challenges: Afghanistan has its own special challenges. In Bamiyan we have a single newly

surfaced road (stretching to a length of 2 km) which has second hand Toyotas, and donkeys, both

forms of transport on the same road. Like everything else, one sees great contrasts... dwellers in

ancient caves, and students trying to get a university degree- a beautiful chaos.

The very different culture, and sensitivities that we need to be always conscious about, the

unreliable transport, between the cities, the lack of the right personnel, (ie right person in the

right job) both with the Afghans in various institutes, and also with the NGOs who seem to take

who so ever is able to come rather than finding the right person for a particular job, the extreme

climate, and the power and internet problems, all together do make some days quite a challenge.

Besides this and for various other reasons, a person coming to Afghanistan could find himself

facing long days with little support of the type that we are used to in India. Our colleagues may

be struggling to adjust themselves, and may not be able to provide the support that one needs.

Hence, this whole experience gives one the opportunity to reflect and to build up one’s inner

strengths and resilience. It is this whole new, different and difficult situation that could lead to

spiritual growth and self reliance. This is also a place where I have experienced over and over

again God's helping hand in the form of help and support from my dearest Afghan friends. God

bless their hearts!

The New beginning: Going back to the roots of the immeasurable and tangible consolations I

received through various incidents- ultimately through various persons, will never fade in time. I

am grateful to each and every one of them. “If you love me, don’t leave me” – my favorite verse

from the Holy Quran, brings out my farewell sentiments aptly. Life leaves us with mysteries to

be confronted with the holy boldness. We don’t understand here and now our roles in this galaxy

of uncountable reasons. What little we have done will have its satisfying answer in time. My dear

Afghan friends, Thank you for all that you have been to me in season and out of season. I pray

that you all be happy and harmonious in your land as I leave you as a friend who will always like

to hear from you. There are no endings; only new beginnings..................

To be a missionary: My Personal Reflections

To be a missionary: My Personal Reflections

As I read some of the history of the spread of Christianity in the soil of Tamilnadu in the 19th

 centuries, I am really grateful to the missionaries who slogged and even gave their lives

and 20th

to spread the good news in a land rich in culture but divided in many ways. One thing which

struck me was: To be missionary is to be the Gospel itself. The early missionaries have been

so much exemplary and witnessing and took tremendous effort in interpreting the gospel to our

context. As I understand the context plays a vital role in our works. Our faith and work has to

take into account the context in which one is planted. Enthusiasm, pioneering spirit, learning

and enriching and promoting the local language, far sightedness, adaptability, courage, zeal and

hard work are the qualities of our missionaries which still inspire us when we see their works

still alive even today- even after many centuries, amidst us in the form of structures, stories and

sources. The sincere availability and simple approach to the people makes us to marvel.

As locals we carry the batten which they have handed over to us: not only faith but also the

responsibility to continue their mission which is entrusted to us and to be missionaries to the

nations which once upon a time had sent us missionaries. We find a depletion of that missionary

spirit in us in the works we do even in our own land. Missionaries came and inspired us and bore

much fruit even in times with very minimum resources and much primitive devices like snail

mail or the super slow postal service, bullock carts and horse backs as the means of transport,

extreme unfamiliar weather, distasteful and alien food items, lack of medical care, insecurities

arising out of sociopolitical instabilities and much risky sea journeys and a total cut off from

the families. All these didn’t discourage the missionaries who came with a zeal and goal with

a motivation to serve Christ totally. Today we have sophisticated means and ways to commute

and to communicate, much improved infrastructural facilities and modern means to solve our

difficulties and make our lives easy. With all this additions we are not able to rise up to the

mark of those missionaries who slogged in our land with much vigor and conviction. We are in

awe when we look back the wonderful work which our predecessors have done. This awe has

to inspire and induce in us the spirit of generosity to serve God in our familiar and unfamiliar

frontiers in this modern world with complex conflicts within and outside the Church. Past is the

foundation of the present and the future. Studying the history recapitulates in us the sense of

reminiscence which also makes us to question ourselves about the present and the future.

1

Pope Paul VI asked the then Superior General of the Society of Jesus Fr.Perdo Arrupe SJ these

three famous questions in the context of breach of obedience with regard to the discussion on

fourth vow to be extended to all its members: My dear men; Who are you? What are you doing?

Where are you going? These questions are relevant to us who are in the stagnation phase and

not moving forward geographically and attitudinally. Our growth in terms of institutions and

number is one dimension; at the same time we need to have the missionary spirit. We can be a

missionary in 2 ways: 1. in our own land in venturing into new areas of life which invites us to

be alive in the spirit and promptly respond to the signs of the times and 2. To be ready to be sent

anywhere in the world as global citizens. Both involve commitment, courage and clarity. With

the study of our own context and the way the missionaries responded is definitely a help and eye

opener for us to regain the mission commandment of our Lord and to fulfill them by going out

to the whole world and proclaiming the good news

Kenosis: The Mystery of Self Giving Sacrifice

Kenosis: The Mystery of Self Giving Sacrifice

Seminar Paper

Guide: Fr.George Gispert- Sauch, S.J.

By

M.A.Leo Anand, S.J.

Roll No: 02172

III year BTh

VIDYAJYOTI,

DELHI 110054

December 2012

Content Page no

1.0 Introduction 01

1.1 Jesus, one of the models 02

1.2 The Incarnation 03

1.3 Proclamation of the Kingdom 04

1.4 The Eucharist 05

1.5 The Sacrifice of the Cross 06

2.0 Biblical Perspectives 07

2.1 The Creation 08

2.2 Sanctification: Re-creation 09

3.0 Sacrifice Binding People together 09

3.1 The Inner Law of Charity 09

3.2 Spirituality of Self Transcendence 10

3.3 Service Mysticism 10

3.4 A total Commitment 11

4.0 Reflection and Discussion on Kenosis in today’s context 12

4.1 Feedback and Critique 12

4.2 Praxis 12

5.0 Conclusion 14

Bibliography 15


Kenosis: The Mystery of Self Giving Sacrifice

Yajneo yajnantha yajna is a quote from the text Sathapatha Brahmana by Yagnawakiya. It

means “ Sacrifice offered by the Sacrifice to the Sacrifice”. God is a sacrifice and the human too

is a sacrifice and they relate in Sacrifice.

Sacrifice is a most respectable word and a significant act which carries a lot of meaning in it.

It has a lot of religious connotation. It symbolizes action performed and also points out the

disposition or attitude one possesses. Sacrifice is a main part of worshiping God and also holds

the aspect of propitiation. Sacrifice etymologically means ( Lt Sacrum facere) making sacred,

something set apart for God. Sacrifice means to give to God something of us or what belongs

to us. Sometimes offering oneself to God also is a self sacrifice. Sacrifice is pre-eminently

bloody sacrifice. All major Christian traditions have affirmed that Christ’s death is sacrificial

in character. A typical ecumenical statement can accordingly be framed in the following term :

“The Eucharist is the sacrament of the unique sacrifice of Christ , who ever lives to make

Yagya signifies sacrifice in the Indic traditions. It also says that the cosmos was created from a

primordial sacrifice of God from the Indic myths of Purusa or Prajapathi.. The Islamic tradition

has the word Qurban which means sacrifice as a ritual offering. In Syriyac language also it

means the same as used by the Easter Rite Churches. Islam itself means surrendering to God. So,

Sacrifice is a key element in various religions and specially, in Christianity the core Christ event

starting from the incarnation to the crucifixion has a sacrificial aspect. Now the Catholic Church

too remembers and represents that sacrificial offering of Christ in the form of the Eucharistic

Celebration which is the source and summit of Christian life.

In this paper an attempt is made to see the Sacrifice as a mystery of self emptying following the

model Jesus has shown his followers. There are other models also in other religious traditions

that would depict such self emptying sacrifice. Sacrifice is not only a term used in rituals in

religion, but has to become an attitude of every human being. The mother sacrifices herself

 Eucharist refers to a bloodless sacrifice in the Christian tradition. The word

1 Lima Document of the World Council of Churches, Baptism, Eucharist, and ministry, Faith and Order, Paper III ,

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for her children, the husband for his spouse and vice versa, the lover for his or her beloved,

the friend for his friend or friends and many human relationships call for a sacrifice to lose

oneself for the benefit of the other. All sacrifices involve a basic aspect of relationship which is

transcending and life giving. Sacrifice is not just a concept for study but a virtue to be imbibed

of our lives as it teaches us to give as in giving that we receive2

self emptying. It is not suicidal but kills all egos to give live for others like Christ gave his live

for others. It is a mystery to be pondered and practiced.

I have been participating in the Eucharistic Sacrifice from my early age. Now as a future priest

how do I look at the concept of Sacrifice in general? Did it help me? Do I find meaning in them?

What is my experience?

Being a Christian how did Jesus’ self giving inspire me or give me courage to be a disciple? Is it

possible? How to be pragmatic?

How do I help and make sense for those who have gone away from the Catholic faith?

Kenosis: It is a term in Biblical Theology which seeks to express Christ’s self emptying in

the incarnation in his positive obedience to the Father in his conscious acceptance of death. It

signifies that in his earthly existence he chose not to manifest the glory that is his own by nature,

living the life of a slave for our sake.

Sacrifice: It is the act whereby an authorized person, representing a group of worshipers,

changes a material offering in such a way as to withdraw it from profane use, place it within the

sacred sphere and thus dedicate it to God as an expression of adoring self surrender to the holy

. Kenosis a Greek word, means

Mystery: Hidden – beyond human understanding

1.1 Jesus , one of the models

As Christians our prime-model for life and faith as Christians more than any saints or any other

traditions it is Jesus, the incarnate God. It is from his life, teaching and example we take strength,

courage and example for our times and for all times.

 Peace Prayer of St.Francis of Assisi.

2

Philippians 2:5-11 “ Let the same mind be in you that was in Christ Jesus, who though he was

in the form of God , did not regard equality with God as something to be exploited but emptied

himself taking the form of a slave being born in human likeness. And being found in human

form, he humbled himself and became obedient to the point of death- even death on a cross.

Therefore God also highly exalted him and gave him the name that is above every name so that

at the name of Jesus every knee should bend, in heaven and on earth and under the earth, and

every tongue should confess that Jesus Christ is Lord to the glory of God the Father.”

The above famous Christological hymn brings out the disposition which Christ had in becoming

a human. The contrast of Adam aspiring to become God and Christ the second new Adam

humbling himself to become a slave is well depicted in these lines. Humility and self surrender

are the parts of sacrificial disposition one has to have as a believer. Christian life is indeed

a participation in the mystery of Christ which may be described as Pascal mystery of which

surrender- kenosis, to God is a key factor. It means giving up one’s autonomy and independence

and living a live under the standard of God and his Spirit. Jesus challenges anything that is not

of God and in that challenge he enters the Kenosis. This surrender is the heart of Christian life

which brings about the reign of God.

Incarnation is the beginning of Christ event or the Pascal mystery. Christ through his humility

and love for humanity comes down as a human and appears in flesh to save the human family.

St. Athanasius in his early apologetic treatise De Incarnatione explains the dynamics of salvation

as they issue out of the life and activity of the inhominated Son or the Logos of God. He goes

further that Christian sacrifice is primarily connected with Christ’s sacrifice accomplished

through his death upon the cross, and also with the Eucharist the Christians appropriate or

communicate in the grace which was procured by the sacrifice of Christ. He further tells that the

Logos of God assumed his humanity from the Virgin Mary who is the temple ( Gk: naos) where

the Logos dwelt. And temple is a place where sacrifice is offered. So it is in incarnation that

Christ begins his sacrifice ( Gk Thysia). Being an all powerful God, Jesus limiting himself to the

spacio-temporal realities and becoming human is indeed a Kenosis par excel lance. Becoming

a human being - weak and lowly, vulnerable in many ways, submitting to poverty and all the

upheavals of the human society and the nature shows the self-emptying of Jesus.

3

Incarnation is an act preceded with an attitude of total self-emptying. It is a clear indication that

God respects humans. Karl Rahner in his books Spirit in the world and Hearers of the Word

mentions the glorification of the humans as a result of Incarnation. Becoming a human and

entering into the line of history is indeed a self giving sacrifice and naturally Incarnation is a

Irenaeus emphasizes the fact that only a God-Man could wash away the guilt of Adam

that Christ actually redeemed mankind by His Blood and offered "His Soul for our souls and

His Flesh for our flesh”3

through which our vitiated nature was restored to its original holiness, he nevertheless ascribes

in a special manner to the bitter Passion of the Saviour the same effects that he ascribes to

the incarnation: the making of man like unto God, the forgiveness of sin, and the annihilation of

death. Thus the beginning part of the Christ even too is important for the humanity.

The incarnation is indeed a sacrificial mystery which brings salvation to the world. The self-
emptying mystery –Kenosis seen in incarnation is the classical example for the sacrifice which

empties oneself- all powerful God to a humble creature. The whole understanding of humility

and other-centredness brings in hope and healing to all those who seek and need. Incarnation is a

prime act of God who sacrificed his divinity in order to become human. The glory and splendor

takes a back seat when saving humanity gains importance.

1.3 Proclamation of the Kingdom

Jesus, during his public ministry, preached the Word of God, healed the sick and raised the dead

and went about doing good. His whole mission was based on the Reign of God for which he

came. His preaching was good news to the poor and the marginalized. He fasted, prayed and

was in total communion with the Father so that he does only what is his Father’s will. During

his public ministry Jesus had to travel to various places. He didn’t have any place to stay, as

he said “the Son of man has nowhere to lay his head” (Mt 8:20). Cross and self denial were his

motto (Mt 16: 24-28). Jesus went ahead with his conviction to do good. Loving the enemies

(Lk 6: 27-36), grain of wheat which dies to bear fruit (Jn12:24) is a sign of self denial to ego

and death to the pride which sacrifices one’s own individual greatness. Jesus questioned the

3 Against Heresies V.1.1

. Though Irenaeus bases the redemption primarily on the incarnation,

4

dehumanizing aspect of the Jewish culture and thus made a difference. He did not compromise

with the customaries but took a step to bring a new culture of love which involves a lot of self

denial to one’s own desires and wishes. Jesus’ stand to do things differently from that of the

religious leaders brought him to trouble and was misunderstood in many ways. He did not do

things to please anyone but God alone. There is a thyaga in the mission of Jesus’ mission and

proclamation of the Kingdom.

The centre of Christian life is the Eucharist. The sacramental Sacrifice re-presents the Calvary-
sacrifice. The Catholic Church believes and teaches that the Eucharist is above all else is a

sacrifice.4 “ Since in modern man’s environment cultic sacrifices are no longer offered... the

concept of sacrifice is not related to any experience and has thus become largely misleading

primitive and alien. One wonders how many people in our Eucharistic congregations really

and a representation of the Sacrifice of the Cross. Now it is said that the Eucharist is a sacrifice

because it is a sacrament of sacrifice of the Cross. The concept of memorial does not contain the

re-enactment of the reality remembered, but the concept of a sacrament does contain the reality

signified. It is therefore true to say that the Eucharist is a sacrifice because it is a sacrament of

the sacrifice of the Cross, and this point is essential to the Theology of the Eucharist. St John

Chrysostom in his commentary on the epistle to the Hebrews says “ In Christ the saving Victim

was offered once. Then what of ourselves? Do we not offer every day? Although we do offer

daily, that is done for the recalling of his death, and the victim is one, not many. But how can

that be- one and not many? Because Christ was immolated once. For this sacrifice is what

corresponds to that sacrifice of his: the same reality, remaining always the same, is offered and

so this is the same sacrifice. Otherwise, would you say that because the sacrifice is offered on

many places, therefore there are many Christs? No, but there is one Christ in all those places,

fully present here and fully present there. And just as what is offered in all places is one and

the same body, so there is one and the same sacrifice. Christ offered a victim and we offer the

 “In primis autem est Eucharistia sacrificium”Dominicae Coenae (1980), II9, AAS 72 , 130

 HansKung, “On Being a Christian, London:Scm, 1977, 423

6Raymond Moloney, The Eucharist (London, , Geoffrey Chapman, 1995, 212

 “ In contemporary sophisticated societies, talk of sacrifice can easily seem

 Lombard says that the Eucharist is a sacrifice because it is a memorial

5

selfsame now. But what we do is a recalling of his sacrifice. Nor is the sacrifice repeated because

of its weakness ( since it is what perfects humankind), but by reason of our own , because we

the truth of the sacrifice in the Eucharist. The concept of Re presentation came into Catholic

teaching when the reformist rejected the sacrificial aspect of the Eucharist.

1.5 The Sacrifice of the Cross

Jesus is a sacrifice because human beings sinned against God's holiness. Since humans sinned

they have to be punished. The punishment is separation from God. But there has to be proper

reconciliation to unite with God again. No forgiveness exists unless someone capable of

forgiving our sins pays the penalty of shedding his blood. Hebrews 9:22 says, "In fact, the law

requires that nearly everything be cleansed with blood, and without the shedding of blood there

is no forgiveness." The blood-shed by bulls and goats under Moses delayed God's wrath against

sin (Hebrews 9:6-10). An animal's blood had to be endlessly and repeatedly shed because it

couldn't once for all remove sin (Hebrews 10:1-4, 11). Their blood could cleanse the instruments

and symbols of forgiveness, but only human blood could cleanse human beings (Hebrews9:18-

23). Christ, however, singly, solely, by himself alone had sufficient worth to die in place of every

mortal in history. Everything prior to Him was preparatory to His perfect sacrifice.

Jesus Christ made the ultimate sacrifice on behalf of the whole humanity. He willingly laid down

His life to pay the penalty for the sins of all. He suffered death on a cross which was punishment

reserved in Rome for those who were non-citizens and the worst of offenders. Death on a cross

carried much shame. And it was on a cross that Christ suffered. His sacrifice makes it possible

for those who believe in Him and trust Him to be forgiven of their sins and to inherit eternal life.

The salvation for the humankind came at a great cost to our Savior, Jesus Christ.

2.0 Biblical Perspectives

In Genesis chapter 4 we see Abel offering sacrifice to God. In the 5th

Noah offering sacrifice. In Genesis 22 we see Abraham offering sacrifice. In Genesis Chapter

14 Melchizedek, a pagan King, offers sacrifice of bread and wine. In Leviticus chapters 3,

 The Council of Trent continued the line of Catholic Tradition by simply reaffirming

 Chapter of Genesis we see

 Clark, Eucharistic Sacrificce and the Reformation,d.12, c.5

6

17and 22 speak of offering and sacrifice. We also see Solomon offering sacrifice in the first

book of Kings chapter 8. Before the laws was given by Yahweh to Moses sacrifice was already

widely practiced, both with the Israelites and other nations. The effect of the laws was not

to establish but to limit the sacrifices. All sacrifices were forbidden except the ones offered in the

temple (Deuteronomy 12:5-11) Also sacrifices to any other God but Yahweh were outlawed. In

addition, the laws had clear provision against human sacrifice which were common in religions

of those times (Leviticus 18:21). The laws turned a bloody and potentially murderous ritual into

a reasonably limited and more symbolic kind of worship.

The early history of Israel bears out the need for this kind of limitation. There was a strong

tendency to practice unlimited sacrifice without any moral bounds. It was done "in all their

towns,...on every high hill, and under every green tree," (2 Kings 17:10; 16:4) and very often

it included human victims. (2 Kings 16:3; 17:17; 21:6; 23:10; 2 Chronicles 28:3, 33:6; Psalm

106:37, 38; Isaiah 57:7; Jeremiah 7:31; 19:4-5; 32:35; Exodus 16:20; 20:26, 31; 23:37)

Sacrifice represents a symbol of a holy life pleasing to God. Yahweh and the prophets

condemned the Israel who was worshiping foreign Gods. It is because they offered human babies

The kind of sacrifices God asks for are the "sacrifices of justice," (Deuteronomy 33:19).Amos

5:22-24 says that Yahweh is not delighted in Sacrifices but want justice to roll like a river instead

and righteousness like an ever-flowing stream. Hosea 6:6 says “For I desired Mercy, and not

sacrifice; and the knowledge of God more than burnt offerings”.

In Micah 6:6 we see “Shall I come before Him with burnt offerings, with calves a year old? ...He

has shown you, O man, what is good; and what does the Lord require of you but to do justly, to

love mercy, and to walk humbly with your God?”

“The Lord as great delight in burnt offerings and sacrifices as in obeying the voice of the Lord?

Behold, to obey is better than sacrifice, and to hearken than the fat of rams” says 1 Samuel

15:22). The sacrifices of God are a broken spirit says Psalm 51:16.

“To do justice and judgment is more acceptable to the Lord than sacrifice” says Proverbs 21:3.

7

The Cost of Discipleship in Lk 14:25- 33 brings in the whole picture of self denial and total

selflessness of giving away everything – including life itself, to become a true disciple of the

In Jn 15:12-14 Jesus gives the new commandment to love one another. To give one’s life for his

friend is a greater love. To love others means to love like how God loves.

The New Testament St. Paul speaks of Jesus Christ as a sacrifice for us. (Ephesians 5:21) We

hear quite a bit about the blood of Jesus, and sometimes this is tied in with the idea that Jesus

was suffering a punishment from God for our sins. God was in Christ, reconciling the world to

Himself." (2 Corinthians 5:19)

We were reconciled to God by the death of His Son.... We have received atonement" (Romans

By the things He suffered" He was "perfected." (Hebrews 5:8,9)

Do not forget to do good and to share, for with such sacrifices God is well pleased." (Hebrews

To love the Lord...and to love his neighbor...is more than all whole burnt offerings and sacrifices.

In the first three chapters of Genesis we see that God created the world and all the beings. It is

to him that everything thing belongs completely. And so God is the Master of the world. It is

to God that one has to thank and praise for all that we are and we have. In that way we see the

creation myth in Indic Tradition that the Purusa creating the Cosmos out of Sacrifice. Seeing

world as the body of God is also Ramanuja’s advaita school of thought. In this we see a sense

of oneness with the divine and we need not take credit for ourselves for what we are. So God

is to be worshiped and given credit for all that is in the world. The true sacrifice here is to give

ourselves totally to the will of God who created us. So we say what belongs to God we give to

God. There is nothing we can claim that belongs to us.

2.2 Sanctification: Re-creation

8

Sacrifice means "doing God's will," (Hebrews 10:7,9) and having "His law written on our

hearts." (Hebrews 8; 10:16) It means avoiding sin, (Hebrews 10:26; John 1:29) and keeping a

pure conscience." (Hebrews 10:22; 9:14). The Church today does the ministry of Sanctification

in and through the sacraments. The aspect of the sacrifice is to remove sin. So sacrifice is a

means to purify ourselves that we may be better humans who follow the love command of

Christ as Christians. We are renewed and we start again to live a virtuous life in partaking in the

sacrifice of Christ represented in the Eucharist which nourishes us with God’s word and with the

strengthening and purifying sacrificial meal – the holy Eucharist.

3.0 Sacrifice Binding People together

To offer sacrifice ritually represents the human community before God who are in covenant with

him in faith. The human community comes in communion in offering the sacrifice to God. The

sacrifice not only reconciles people with God but also binds people together in Faith which is

the important part in any community worship and individual worship. The aspect of solidarity of

Jesus with the suffering human family is the best example for communion of the whole human

3.1The Inner Law of Charity

Sacrifice means loving others, (Ephesians 5:2). In 1 Corinthians chapter 13 we see the whole

aspect of love and its manifestation.

Love is the basic force which leads to the act of sacrifice. The unconditional love or the Christian

love of Agapae which reflects the selfless love of God brings into action what is not dared in

normal circumstances. Love is the basic motto for our Christian lives which interprets God as

the supreme lover who loves unconditionally and emptied himself totally for the sake of all the

humans. That is why Love is one of the three theological virtues. St Paul in 1Corinthians chapter

13 depicts the nature of the Christian love which is superior to all other virtues. If sacrifice is

action then love should be ones disposition.

3.2 Spirituality of Self Transcendence

9

The parable of the Good Samaritan (Lk 10:25-37) gives an implicit meaning of the role of

the Priest and the Levite who neglected to see the present need as they do not want to become

unclean. Though they have worshipped God and coming from Jerusalem they do not see the need

to help the needy. Self transcendence is opposed to gratification. It compliments generosity. Take

and receive prayer in the contemplation to obtain love in the spiritual exercises reflects the spirit

of self transcendence of offering oneself to the service of the divine majesty.

Common good and welfare of others could be the motive of those who don’t believe in sacrifice

or in religion. Atheists, who do not believe in God could be justified with the works they do as

works are important as it is the outcome of motives. James 2:17 justifies work with faith.

Bodhisatvas in Buddhist tradition sacrifice their liberation and prolong their stay in the world for

the sake of others. It is indeed a sacrificial aspect with an intention to help others.

Siddhas in Tamil tradition are basically atheist who don’t belong to any religion and have lead

of life of solitude with asceticism. They are a good example for self emptying sacrifice. Though

they have questioned the sacrifice of religions they had social concern for the poor and the

Presenting one’s body as a living sacrifice (Romans 12:1) is holy and acceptable to God.

Ignatian Spirituality is the best example for service mysticism. Being a mystic one could be in

solitude in contemplation. St.Ignatius of Loyola calls his followers to be mystic in the market

place. Being in the monastery, as a mystic, is one way of life which has very less apostolic

mission. Contemplation in Action is what the service mysticism talk about. We find God in

serving the people. In service one empties him or herself and thus offers one’s life as a sacrifice

for the sake of others. Emptying here means to use. God has given the life as a gift. We find

meaning not by returning back the gift but by using it for the reign of God.

3.4 A total Commitment

 Philippians 2:6-8, shows us that Christ was willing to surrender His rights and prerogatives

as the second person of the Trinity to the will and purpose and plan of the Father. Then, out

10

of that surrender came the willingness to sacrifice for God’s plan no matter what the plan

called for. Surrender, then, is part of the pathway to maturity and effective Christ-like ministry.

Surrendering is single mindedness in mission not giving into dissipation or distraction which

Romans 12:1 shows the call to surrender ourselves as living sacrifices is predicated on the reality

of the “mercies of God”

Self-sacrifice means putting the Lord first above self and even family (Mat 10:37; 19:29).

Without this, no one is free to follow Him and properly influence others for Christ. Sacrifice

means “taking up one’s cross” regardless of the cost (Mat 10:38; 16:24; Luke 9:23). Taking up

one’s cross, to surrender means to relinquish possession or control to another, to submit to the

power, authority, and control of another.

The aspect of sacrifice is emphasized in Philippians 2:6-8 by the words, “He humbled himself,

by becoming obedient to the point of death—even death on a cross!” Surrendering to the

Father’s will, He emptied Himself, became man and was found in the form of a servant whereby

the Lord Jesus willingly gave Himself sacrificially that God’s will might be fulfilled in and

though His life and death. While this involves the mystery of His incarnation and stands far

beyond our comprehension, several levels of sacrifice are evident in the Savior’s surrender that

set the perfect example for us. His sacrifices actually began when He emptied himself of His

privileges and the prerogatives that were His as the second person of the Trinity. In becoming

man, He veiled and laid aside the voluntary use and glory of His many attributes as God the Son.

Then, in this life on earth, He did without wealth, position, status, and even acceptance in that

He was rejected by His own (John 1:11). Unlike the foxes that have their dens and the birds their

nests, the Son of Man had no place to lay His head (Mat 8:20). Ultimately, of course, He made

the greatest sacrifice of all in that He who knew no sin became sin for us by dying the ugly and

horrible death of the cross—a sentence reserved for the worst of criminals.

The total commitment calls for FIAT of the Virgin Mary saying yes to God and his will. Also

saying no to satan like Jesus when he was tempted.

4.0 Reflection and Discussion on Kenosis in today’s context

11

Kenosis is a call for total self giving without any reserve. It can be in a family life where

the spouses give themselves totally to each other. It can be a religious commitment to the

Reign of God. It means to give without counting. It is a total self giving without the feeling

of victimization. Self abnegation, renunciation, and self annihilation are the words used in

Spiritual Theology to explain this concept. Jesus teaches us this by his example of his life. In

psychological terms this may not sound good as it does not fall in line with the assertiveness

but teaches asceticism. Losing oneself for the sake of others is not a culture to be praised in the

present day world. Using our life meaningfully for the gospel values is the kenosis here.

Sacrifice and Kenosis could be seen from the angles of Spiritual Theology, Mystical Theology,

Ascetical Theology, Sacramental Theology and Liturgical Theology. Our life should give

meaning to our rituals and symbols.

4.1 Feedback and Critique

Sacrifice is an essential part of life.

Central part of worship is sacrifice.

All state of life is a sacrifice (single, religious, married)

Eucharist is a powerful sacrifice bringing God’s presence to us in Communion.

As humans we are called to Sacrifice.

Clerical arrogance is not a good sign. Those who offer sacrifice, the so called priests

develop a discrimination of the nonpriests as they project themselves superior to the

common people leading to clerical arrogance.

Proper celebration of the Mass is a must for the faithful.

Lives of priests are not exemplary.

Firstly speaking from the liturgical point of view, as a future priest who offers sacrifice and

presides over the liturgies, one’s life has to reflect the Christ who offered the Calvary Sacrifice

which was acceptable to God. The Eucharist which is the centre of Christian life has to balance

the symbolic aspect and the meaningfulness. It has to make sense to all the believers. So our

liturgical celebration has to reflect that it is a time of grace- kairos in which we encounter God.

12

So the presider has to prepare well and make the liturgy a meaningful one through the breaking

of the word and the Word.

Everyone wants to offer what one has as sacrifice. But very few are willing to offer self sacrifice

Time of selfless service for others, total availability for mission could be the interpretation of the

Vow of Chastity. Total availability for others is an aspect which one gives selflessly for others.

Forgiveness: In Mt 5-23-24 Jesus proposes the importance of reconciliation before offering.

Though we speak of restorative justice, forgiving the enemies like Christ did is a challenge for

all of us. In forgiving we empty our ego and hurt.

Blood and Organ donation: These are symbol of self giving.

No-pain spirituality (Mortification): The modern day culture is a no-pain spirituality. In sacrifice

there is pain and loss. Suffering and loss is considered evil. But at the same time some amount

of pain is necessary for growth. Like the labour pain which brings about a new life, sacrifice in

small little ways builds life.

Environmental Concerns: People like to live a sophisticated life which adds on to the pollution

of the environment. We burn a lot of fossil fuel which pollutes the atmosphere. The Ozone

depletion due to the usage of CFC has threatened the life on earth. Can we sacrifice our comforts

so that we could help the future generation peacefully?

Greed, accumulation and narcissistic attitude are the vices which are against Sacrificial

dispositions and acts. Having more culture leaves others deprived of their basic needs. The world

suffers from poverty and hunger though the food production shows that there is 10% excess

food than what is needed for the whole world. What sacrifice shall we make for Social and

Dehumanization , poverty and violence strike a section of the human family. We do have

collection during the Eucharist which could be used for those in need. Word of God spoken in

the Liturgy has to be liberative which destroys all dehumanizing agents. Violence and war in the

name of religion cannot be a sacrifice as it is against life.

13

Self emptying love is a mystery but not impossibility. The ultimate purpose of the sacrifice is

to give life. Forgiveness of sins and reconciling with God is a life giving act which the sacrifice

brings forth in its entirety. Any sacrifice will have a purification rite which gives the Absolution.

The act of self denial and reaching out to the Anawin is a purifying rite in the sacrifice of day

to day life. Kenosis is not possible without Agapae- love for God and love for the neighbour.

Our neighbor could be anyone in need like the wounded man who was helped by the Good

Samaritan. Love should be our driving force to be and to act. Jesus gave us the example of tough

love which emptied him totally without any reserve which is the Offertory. We remember the

Lord’s example of self emptying then we are doing the Anamnesis. In the sacrifice which

unites God and human we have the vertical communion and also the horizontal communion with

our fellow humans bound by the Holy Spirit which is the Epiclesis. God’s acceptance is a part

of Sacrifice. God accepts us and sanctifies us and perfects us-Consummation. When we are

perfected and we have peace as we are in union with God and with the cosmos and everything

is in harmony- Communion. Then at last we have the end the Reign of God, Kairos, in which

we have the bliss of the beatific vision-The Dismissal. We are missioned to go out and be the

good news to others by proclaiming God’s kingdom to the whole world- to all creation. Sacrifice

is not only in liturgy to be performed in rituals (mystery to be wondered) and symbols ( to find

meaning ) but has to be our way of life in our daily activities-and thus become the mystery for

our self emptying, to be missioned into the world to reach out.

It is not enough to only to participate in a sacrifice and feel content, but by becoming a sacrifice

itself would be the climax- following Jesus’ example with love and loyalty.

What best can we offer than oneself!

Yajneo Yajnantha Yajna could be our song and our experience.

Byron, Brian Francis. Sacrifice and Symbol, Catholic Institute of Sydney, Australia, 1991

Finsterbusch, Karin[ed]; Lange, Asmin [ed], Romheld, K.F.Diedthard[ed]; Lazar, Lance[ed].

Human Sacrifice in Jewish and Christian Tradition

14

Heim, S.Mark. Saved from Sacrifice, Grand Rapids, Wm.B.Eerdmans , Michigan, 2006

Mc Guckian, Michael, C.SJ. The Holy Sacrifice of the Mass, Herefordshire, Gracewing, 2005

Peieris, Aloysius, S.J. Mysticism of Service, Tulana Jubilee Publications, Gonawala- Kelaniya,

Podimattam , Felix M. Kenosis Spirituality, Claretian Publication , Malleswaram, 2002

Praseed, George, IMS. Sacrifice and Cosmos, Decent Books.2009

Sykes, S.W.[ed]. Sacrifice and Redemption, Cambridge University Press, 1991

Christian Muslim Dialogue: A Call for Greater Solidarity

Christian Muslim Dialogue: A Call for Greater Solidarity

M.A.Leo Anand SJ Email: leoanandsj@gmail.com

Vidyajyoti College of Theology, Delhi , 110054 15.01.2013

The Indian multi religious, multicultural and plural context is a diverse society with its unique

heritage. This context it is an imperative factor for facilitating dialogues and for building up

positive relationships. The much appreciated plurality of the Indian context allows us to have

our individual space and enriches us in various spheres of life. Society at large is universal and

exhibits various modalities and specifications in each individual and in groups. And harmony is

not only the key word but also an essential phenomenon which pervades our context and which

makes us find meaning in our living together. Our coexistence with different faiths and beliefs

must sustain and nourish our lives and faiths so that we respect and foster the growth of the

other. Harmony comes from the Greek word Harmonica, which means “to join”. To join means

to be related and not to oppose, to join hands, to come together, to be united. Unity being the

outcome, dialogue is the means by which this unity is promoted, strengthened and propagated.

Christian Muslim dialogue in the Indian subcontinent has its own distinctive advantages

necessities as minority religions.

The Indian Context

The multicultural Indian soil with its rich traditions, cultures and religious realities make it

a unique model of harmonious living in the East. Philosophy and theology go hand in hand

here and the people of various traditions have learned to live by appreciating the difference

but at the same time have not lost the identity of their own beliefs. This brings with it a whole

question of unity in universality which blooms with the acceptance of the other and remaining

faithful to rich local traditions. People are very much acclimatized with this scenario of being

rooted in ones tradition. This plurality is still a surprise for the West which tries to make things

uniform. Plurality in India emerges with religions and cultures and emanates in various forms,

in languages, ethnic groups and in all walks of life. India being a cradle of many religions has

always nurtured them with learning and understanding with harmony as its principle. Thus India

stands as an apt example for the embodiment of pluralism in the global scenario. The plurality

which is experienced in India is an expression of richness and open-mindedness in respecting

both the self and the other. It speaks of the nature which is in harmony, the cosmos in rta, the

life in its flow of energy showing the symbol of integration with its diversity. The law of nature

brings in a balance to promote life and thus sustains and propagates the very nature which is

growth and evolution.

Christians and Muslims in this context have the duty to build up the bond of cordiality and

transcend from each one’s boundaries and build peace as there is deterioration of this stable

amity. Many recent narrow minded dividing forces have poisoned people with their ruthless

and inhumane ideologies. Thus there is a greater threat for India’s harmony which has been

preserved for ages in a very unique way. As there is greater danger of fundamentalism to

democracy and religious freedom we need to be aware of the situation and take necessary

proactive steps to safe guard the long preserved integrity by ancient wisdom. As there are more

antagonistic and hate campaign arising and promoted by some anti harmony miscreants we have

the very urgent need for promoting dialogue. Dialogue is not a crime to be condemned but a

healthy attitude and indispensable disposition which need to be cultivated and strengthened in

our present generation citizens. Dialogue is one such wisdom which has helped our subcontinent

to relate with one another in a more civilized way. Dialogue makes us more enlightened and will

lead us forward to abundant peace and harmony in our land of super diversity. Though there

is a lot of communication taking place in today’s world with advanced media technologies yet

all communications are neither ethical nor working for the welfare of people. Dialogue is one

such means by which we communicate with the other in a more meaningful way by sharing the

insights we gained through our faith and readily listening to others’ experience as well.

Solidarity in Relationality

Community belongingness is seen in Christianity and in Islam and in other religions too. No one

is isolated or alienated when it comes to religion. Religions always speak about the well being

of the fellow human beings and even of nature and the cosmos. This notion affirms the primacy

of God Who created everything. This community bond is expressed as Koinonia in Christianity

and Ummah in Islam. This principle of solidarity which binds all the faithful of the respective

religions does not sideline the others; it only starts with the faithful and the solidarity is extended

to others in the human family at large. “The individual responsibility is continuously linked

with the well-being of the whole”1

the Indian subcontinent, the whole is not only defined in terms of faith or a particular group but

the whole human family which needs a greater solidarity. This solidarity if not expressed in

terms of wholeness, it may lead to a collective selfishness and thus fermenting fundamentalism

and discord. As we aim at harmony and overall well-being, greater solidarity with the fellow

humans becomes the starting point of dialogue and development for the welfare of the entire

human family- the creation of God.

When we think of community we think in terms of the close affinity bond which exists among

the members of any community. Here it is the faith or the common belief which binds the entire

community as one entity. Ummah brings in a concept of transnational bond existing among

the Muslims like that of the Koinonia which also shows a similar type of faith relationship.

Consanguinity in faith is to nurture, promote and propagate one’s own faith and the faith of

the larger faithful. When we see a group of people united it may be for a cause and for many

reasons. Insecure feeling is also a part of such coming together when the group is living in

a minority situation. The coming together in terms of faith and religions also needs a wider

perspective of brotherhood which in turn focuses on the interrelations and the proactive

interactions which has to happen among the peoples. Relationality is not something which

is restricted only within religions and within subgroups but has to find its root in the reality

of the basic human existence. In and through relationality we expand our interactions to the

larger community. No one is alone and cannot be an island. All have to be in relation to one

another. That is where we strike the chord of one human family. We are indeed bound by the

responsibility towards our fellow co-humans as we journey in time and space and thus we share

in the collective vision of the one humanity created by God.

A Light to Guide: Oneself and Others

1 Striving Together- A Way Forward in Christian-Muslim Relations, Charles Kimball, Orbis

Books, New York , 1991

. Living in a multi religious and a multicultural scenario like

Every community seeks for some guidance and a common principle- an orientation, to which

it would allow its members to live peacefully. Individual persons too need to be enlightened

to guide one’s own self. An effective and discerning leadership animates the community with

the fresh air which brings joy to the community- the others. Leadership makes this possible by

pastoral guidance by the priests in Christianity and by Imams or elders in Islam. The holy rules

are interpreted according to the signs of times by the enlightened leaders who could make the

community enlightened. Leading the community is a responsible task by which the community

could be enriched with positive interactions and effective and innovative humanizing responses.

The leaders of different communities come together and also induce and inspire others to work

for a common or greater cause which facilitates the greater good of the wider community by our

liberative outlook. Leadership within the community and with other communities helps us to

build a new world of progressive community. Leadership interactions and representations are

also part of the dialogue. Leadership makes a change and with that change it is possible to march

forward for a liberative collaboration in guiding and leading the flock. We do find some leaders

who come forward to take such a lead to bring about peace among people of good will.

Our dialogue between Christians and Muslims in India brings about a better understanding about

our perspectives and prepares us to collaborate in our concerns. Our collaboration in talks has

to lead us to deeds by which we have the opportunity to concretely express our ideals more

tangibly. Very often our discussions remain as theoretical ideologies and there is no praxis which

could take shape from our good-will. We may have grand desires and intentions but if there

are no actions then our dialogue will only be a mere bombastic socializing. Dialogue has to be

taken ahead with the coming together of practical and possible interventions for greater needs

which would alleviate human pain in all possible ways. With constructive collision our solidarity

within our communities could be extended meaningfully to those in need. Dialogue is a call to

share our richness and enrich others. Sometimes dialogue is seen in terms of mutual coexistence.

A dynamic dialogue will rather build bridges and facilitate and promote more and more of

Humanizing Harmony

Living in harmony primarily presupposes the harmony within one’s self and in the wholeness

of life. Shalom- over all well being, could be another word for harmony. This harmony

springs up from the inner self in silence, in awareness, in interiority, in freedom, in

acceptance, in love and in creativity. We also see harmony outside of us as a result of harmony

within ourselves. The external harmony is an extension or an arising from the inner acceptance..

When individuals strive for this harmony, there is always a by-product of this quest affecting the

other and the whole of society at large as the whole is interrelated. The butterfly effect shows

that all realities are interrelated. This relatedness, in a way, means that we are responsible for the

other. Harmony is not a situation without conflict but a belongingness which brings in the human

family much closer to one another and to the ultimate reality- God. If harmony is a situation then

dialogue is the necessary condition which would vaccinate us to resist the infection of isolation,

alienation and fundamentalisms.

The Indian context of pluralism with its higher degree of tolerance shows us a harmony which

exists similar to that of biodiversity and cosmic harmony which exists in nature by itself. Faith

has to consider the culture and context of people. It should also take into account the people of

other faiths who are with us. Our way of life, which reflects our faith has to take into account

the situation of the surroundings. Christians and Muslims as minority religions have already

added essence to the lives of the rest of the Indians in so many ways. As responsible citizens of

India we need to dialogue with an open mind more to spread ripples of peace and harmony to us

and to others for a better future of unlimited joy.

Human dignity as an image of God becomes a basic synthesis of harmony and unity. With

this initial foundation we begin to relate with others as agents of God. Though religions may

be of different nature, the human element pervades the whole approach and thus becomes

more humane. Religious freedom is a gift in the plural context and has to be maintained with

enriching dialogue and collaboration for the common good of all. The inter cultuality and the

interreligious dialogue have to enable us for a better understanding for a harmonious living.

It is the open mindedness and the deep grounding in faith which help us to deepen our faith and

to appreciate the goodness in others by the process of dynamic dialogue. Unity in diversity is the

hallmark of our Indian nation. We know that unity is strength. Fundamentalism, superficiality,

regional affinity, caste driven attitude and closed minds will not help us to be interiorly free

either as individuals or as a society of cultured human beings. Life of faith needs works of faith

too. Joining hands and reaching out to the needy always brings in the joy of sharing. When

we join hands for the works of faith we strike the chord with harmony as the foundation which

echoes Rta in the cosmos and Shalom in the lives of all human beings who share in the image

and likeness of God. Thus through dialogue and coming together for common good we would be

able to create a new world with harmony as the language which everyone could understand and

everything will be like music and dance with perfect synchronization and resonance which will

always fill the entire world with peace, joy, happiness and contentment to its fullest fullness.

Amaladoss, Michael,S.J. The Dancing Cosmos, Gujarat Sahitya Prakash , Anand, India, 2003

Bsteh, Andreas (Ed).Peace For Humanity, Vikas Publishing house Pvt Ltd, New Delhi, 1996

Faith Encounters in Social Action, Our common Way Forward, Malaysia, 2001

Goddard, Hugh. Christians and Muslims, Curzon Pres, UK, 1995

Goodman, Lenn. E. Islamic Humanism, Oxford University Press, New York, 2003

Kimball, Charles. Striving Together- A Way Forward in Christian-Muslim Relations, Orbis

Books, New York , 1991

Mohammed, N .Overy, SJ. Muslim – Christian Relations, Orbis Books, New York, 1999

Montgomery, William Watt. Muslim Christian Encounters- Perceptions and Misperceptions,

Routledge, London, 1991

Rajashekar, J.Paul&Wilson.H.S,(Ed). Islam in Asia- perspectives for Christian Muslim

Encounter, Switzerland, 1991

Zebiri, Kate. Muslim and Christians Face to Face, Oneworld Publications, Oxford, 1999

TOXICOLOGICAL STUDIES OF NEEMAZAL ON
Labeo rohita

Z-1022: Dissertation

Submitted to Loyola College (autonomous)
Affiliated to the University of Madras
In partial fulfillment of the requirements
For the degree of

MASTER OF SCIENCE AND ZOOLOGY

By

LEO ANAND .M.A.
WPZ:11

Project guide

Dr. Thresia Matthew, M.Sc., M.Phil., B.Ed., Ph.D.,








POST GRADUATE AND RESEARCH DEPARTMENT OF ZOOLOGY
LOYOLA COLLEGE (AUTONOMOUS)
CHENNAI -600 034

APRIL-2002








DEDICATED TO
MY DEAREST FRIEND
THE EUCHARISTIC JESUS,
AND MY HEAVENLY
MOTHER

















CERTIFICATE

This is to certify that this dissertation entitled
"Toxicological studies of Neemazal on Labeo rohita" submitted by Mr. M.A. Leo Anand (WPZ: 11) in partial fulfillment of the requirement for the Degree of Master of Science in Zoology, During the period of study (2001-2002) under my supervision and it represents an independent work of the candidate.




Dr. D. Sudarsanam,
M.Sc,Ph.D.,M.Ed,DCA
Professor &Head
Department of Zoology
Loyola college,
Chennai -600 034
Dr.K.Thresia Mathews
M.Sc., M.Ed., M.Phil., Ph.D
Faculty of Zoology,
Department of Zoology,
Loyola College,
Chennai- 600 034














INTRODUCTION

Water is an essential component of an Eco-system. It sustains life on earth. A community depends on water for its domestic, agricultural and industrial needs. The total water spread in India is about 4.5 million hectares. Fisheries and aquatic resources are exceptionally valuable assets enjoyed by millions of people. They provide citizens with generous long-term benefits in return for minimal care and protection. These benefits can be direct financial ones that provide employment and profit. For example, the sea food industry provides jobs for the commercial fishers, wholesalers and retailers.

The vigorous development of various chemicals industries and wide spread use of different chemicals in agricultural fields, ultimately find their way in agricultural fields, and ultimately find their way into the aquatic resources resulting in the pollution of water. As a result, it poses a threat to the life of the aquatic organism, by destroying their spawning ground and feeding areas. The growing of human population and activity on aquatic life and water has a direct effect. The aquatic Eco-system is being exploited indiscriminately as the most convenient and cheap water disposed system (Odum, 1971).

Recent studies in the lake of Bangalore city in Karnataka state, showed that there was a large-scale episodal mortality among the fresh water fishes in the year 1995(June)-reported by-Chakrapani et al .,1990.
Most of the pesticides applied for pest control in agricultural and forestry enter the environment through various routes polluting the aquatic Eco-system (Johnson, 1968). Agricultural drainage water entering water body have a fatal effect on fish (Metelev, 1983). In rice eating countries where people suffer from malnutrition, according to FAO statistics the per-capita consumption is high (Shanmugam, 1992).

PESTICIDES
Pesticides are substances used to control pests, including insects, waterweeds and plant diseases. Naturally, occurring pesticides have been used for countries, but wide spread production and use of modern synthetic pesticides have not begun until 1940's. They are one group of toxic compounds linked to human use.

Pesticides are beneficial chemicals. They can protect against forest and farm crop losses and can aid in more efficient food production. They are used to slow the spread of destructive forest insects like the gypsy moth. They are used to establish and maintain lawns and recreational areas. They are used to help reduce malnutrition and starvation of human and animals. Pesticides have also been instrumental in controlling many insect-borne human diseases such as malaria, encephalitis, and bubonic plague. They promote public safety on roads, railroads, power-lines, and rights-of-ways.

Pesticides are (1) relatively easy to apply; (2) generally cost effective and (3) the only practical method of control in some situations. However, the benefits of pesticides are not derived without consequences. Pesticides must be used with great care so that the health of humans, animals, and the environment are protected. Disadvantages of pesticides include their toxicity to some humans, animals, and useful plants, and the persistence (long time) of some of these chemicals in the environment.

TOXICITY IMPACT ON TEST ANIMALS AND HUMANS
All pesticides must be toxic, or poisonous, to be effective against the pests they are intended to control. Because pesticides are toxic, they are also potentially hazardous to humans and animals. It is important for those who use pesticides or regularly come in contact with them to know to the relative toxicity and the potential health effect of the products they use.
Toxicity is a measure of the capacity of a pesticide to cause injury; it is a property of the chemical itself. The toxicity of a particular pesticide is determined by subjecting test animals (usually rats, mice, rabbits, and dogs) to different dosages of the active ingredient and to each of its formulated products. Hazard, or risk on the other hand, is the potential for injury, or the degree of danger involved in using a pesticide and the amount of exposure .An applicator has little or no control over the toxicity of a specific formulated product, but can minimize or eliminate exposure and thus reducing risk by handling the pesticide carefully and by using personal protective clothing and equipment.

Any chemical can be poisonous or toxic if absorbed in excessive amounts. Pesticides injuries involving humans and animals occur when the chemical is absorbed by the body at this level. Pesticides can also cause skin or eye damages (tropical effect) and can reduce allergic responses.
The pesticides have been used to protect foodstuffs, livestock and health of mankind. The development of resistance in insect's population against pesticides poses a severe threat to agricultural productivity of the country. The tremendous advancements in scientific chemistry and other biochemical fields have led to manufacture of various pesticides with quite different mode of action and properties. Men and animals are exposed to the uptake of air and water and through other sources. Pesticides include insecticides, which deals with the examination of insects, herbicides, which is used for extermination of weeds, and fungicides for the control of fungi.
Water containing pesticides, when used for drinking purposes, can lead to harmful effects, ranging from mild headache and skin allergy to cancer of internal organs. The adverse health effects depend upon the degree of toxicity of the pesticides, amount of water intake each day and the individual health can also be caused by impurities in the pesticides. (Internet)

ACUTE TOXICITY AND ACUTE EFFECTS

The acute toxicity of a pesticide refers to the ability of the chemical to cause injury to a person or animal from a single exposure, generally of short duration. Acute toxicity is measured by at least three methods:
(1) dermal toxicity is determined by exposing the skin to the chemicals ;
(2) inhalation toxicity is determined by permitting the test animals to breathe vapors of the chemicals; and
(3) Oral toxicity is determined by feeding the chemicals to test animals.
The harmful effects that occur from a single exposure by any route of entry (dermal, inhalation,oral) are termed acute effects. In addition, the effect of the chemical as an irritant to the eyes and skin is examined under laboratory condition.
Acute toxicity is expressed in LC50 (lethal concentration 50), which is the amount of concentration of a toxicant required to kill 50% of the test population of the animals under a standard set of conditions.
Acute tonicities are the basis for selecting the appropriate signal word (toxic categories) to be used on a product label. These are DANGEROUS-POISON and a skull and cross bones on the package label of pesticides classified as highly toxic, WARNING for those that are classified as moderately toxic, and CAUTION for those that are slightly toxic or "relatively nontoxic". The signal word DANGER without a skull and crossbones symbol implies that the pesticide is a potent skill or eye irritant. (Internet)


CHRONIC TOXICITY AND CHRONIC EFFECTS

Chronic toxicity is determined by subjecting the test animals to long term exposure to the pesticide. The harmful effects that occur from small doses repeated over a period of time ,usually years, are termed chronic effect. Some of the chronic effects found in the test animals exposed to certain pesticides include birth defects (teratogenesis); toxicity to a fetus (fetotoxic effects); production of tumors (carcinogenic), either benign (non cancerous) or malignant (cancerous/carcinogenic); genetic changes (mutagenesis); blood disorders (hemotoxin effects); nerve disorders (neurotoxic effects); endocrine disruption; and reproductive effects. Some pesticides are required to include chronic toxicity warning statements on the label. The chronic toxicity of a pesticide is more difficult to determine through laboratory analysis than the acute toxicity. (Internet)

MODE OF ENTRY

When pesticides enter the aquatic systems, the environmental costs can be high. The cause a large amount of death to aquatic organisms including thousands of fishes, as well of frogs, turtles, mussels, water birds and other wildlife. Frequent usage of pesticides extends their toxic effects. The pesticides from the agricultural and industrial drainage enter the aquatic ecosystem, get enriched in the aquatic food chain through bio-accumulation, bio-concentration and bio-magnification process (Murthy, 1986). Bio availability refers to the amount of pesticide in the environment available to fish and wildlife. Bio-concentration is an accumulation of pesticides in animal tissues at levels greater than those in water or soil to which they were applied. Bio-magnification is the accumulation of pesticides at each successive level of food chain. Many studies were made on the pesticides spills and written reports and journals were published by the Virginia Department of Agriculture. Many research scholars like Stinson, Elizabeth and Peter (1991) has studied about the impacts on animals and their habitats.

Publications released due to the combined efforts of Lutz, Grey, Mayeaux and Grodner, 1992 give an idea about the toxicity of certain an agricultural pesticides to some of the common aquatic organisms in Lourisiance. Remote sensing of the environment and water resources, show the extent to which the pesticides have exploited the ecosystems.
Narayan et al., (1996), has published a report in The Hindu to show the remote sensing can be applied to manage water resources.

IMPORTANT ASPECTS OF PESTICIDES

Chemical pollution has a great impact on aquatic organisms. Due to chemical pollution, the normal functioning of al is disturbed and this in turn, may result in alteration in the fundamental biochemical and physiological mechanisms of animals – Fowler 1972; Larson et al., (1976), Mahaeswari Devi et al., 1991; Sin et al., (1990), Uremia Devi and Balakrishnan (1990).


AQUATIC TOXICOLOGY

Aquatic toxicology is the study of the effects of environmental containments on aquatic organisms, such as the effect of pesticides on the health of fish or other aquatic organisms. A pesticide’s capacity to harm fish and aquatic animals is largely a function of its (1) toxicity, (2) exposure time, (3) dose rate, and (4) persistence in the environment


Toxicity of the pesticide refers to how poisonous it is. Some pesticides are extremely toxic, whereas others are relatively nontoxic. Exposure refers to the length of time the animal is in contact with the pesticide. A brief exposure to some chemicals may have little effect on fish, whereas longer exposure may cause harm.


The dose rate refers to the quantity of pesticide to which an animal is subjected (orally, dermally, or through inhalation). A small dose of a more toxic chemical may be more damaging than a large dose of a less toxic chemical. Dosage can be measured as the weight of toxicant per unit (kilogram) of body weight (expressed as mg pesticide/kg of a body weight) or as the concentration of toxicant in the water or food supply (usually expressed as parts per million, ppm or parts per billion, ppb).


PERSISTENCE OF PESTICIDES


Persistence refers to the length of time a pesticide remains in the environment. This depends on how quickly it breaks down (degrades), which is largely a function of its chemical composition and the environmental conditions. Persistence is usually expressed as the “half life” (T1/2) of a pesticide. Half-life is the amount of time required for half of the pesticide to disappear 9the other half remains). Half-time of pesticides can range from hours or days, to years for more persistent ones.


Pesticides can be graded by sunlight (photodecomposition), high air or water temperatures (thermal degradation), moisture conditions, biological action (microbial decay), and soil conditions (pH). Persistence (long-lasting) pesticides break down slowly and may be more available to aquatic animals.


PESTICIDE FORMULATIONS


The active ingredient (pesticide) is combined with other inert ingredients (carriers, solvents, propellants) to comprise the formulated pesticide product. In some cases the inert ingredients may cause concern for aquatic life. Pesticides may be purchased in solid (granules, powders, dusts) or liquid (water, oil sprays) form. A major concern in using either solid or liquid forms of pesticides is their misapplications.


SUBLETHAL EFFECTS


Not all pesticide poisonings result in the immediate death of an animal. Small “sublethal”doses of some pesticides can lead to changes in behaviour, weights loss, impaired reproduction, inability to avoid predators, and lowered tolerance to extreme temperatures.

Fish in streams flowing through croplands and orchards are likely to receive repeated low doses of pesticides if continuous pesticide applications run-off fields. Repeated exposure to certain pesticides can result in reduced fish egg production and hatching, nest and brood abandonment, lower resistance to disease, decreased body weight, hormonal changes, and reduced avoidance of predators. The overall consequences of sublethal doses of pesticides can be reduced adult survival and lowered population abundance.

A lethal dose is the amount of pesticide necessary to cause death. Because not all animals of a species die at the same dose (some are more tolerant than others), a standard toxicity dose measurement, called a Lethal Concentration 50 (LC ), is used. This is the concentration of a pesticide that kills 50% of a test population of animals within a set period of time, usually 24 to 96 hours.


AIM OF THE STUDY

The objective of the list is to determine the harmful effects of a test material, Neemazal that produces a deleterious effect on a group of Test organism (Fresh water fish Labeo rohita) during a short term exposure under controlled conditions. Although various toxicity tests are conducted by administering the material directly by injection or incorporation of it into food, some are conducted by exposing groups of organisms to several treatments it which different concentration of the material are mixed in water. Histopathological changes are observed and the results are discussed. The acute toxicity of Neemazal to Labeo rohita and the chronic effect of this pesticide on chromosomes and histological studies were carried out.




















REVIEW OF LITERATURE


Water quality, habitat structure, flow regime, energy source and biotic interactions are the major environmental factors that determine water resource integrity (Besch and Scharf, 1985). The physical and chemical attributes of water are the critical components of a water resource. They include temperature, dissolved O , pH, hardness, turbidity, concentration of soluble and insoluble organic and inorganic alkalinity, nutrients, heavy metals, and an array of toxic substances which may have simple chemical properties or their dynamics may be complex and changing, depending upon constituents in the geological strata, soils, and land use in the region (Allan, 1992). Toxicity of pepcidies the toxic effects of the pesticides may be complex damaging different organs, tissues or cells of fishes. Various workers of the field have reported the effect if pesticides at different concentrations.


TOXICITY OF PESTICIDES


Toxicity tests have been conducted with an objective to determine the concentration 9f a test material on the level of an agent that produces deleterious effects over a group of test organisms during a short term exposure under controlled conditions. Aquatic toxicologists have used fresh water invertebrates including water fleas – Daphenia magna, and fish such as blue gills, - Xepomis macrochirus, fat head mimows, - Puriephales promelas and trout – Sabvelinus fontinalis (Eaton, 1963) for toxicity tests. Most of the pesticides applied in agriculture enter the environment through various polluting aquatic ecosystem. Persistence of these toxic chemicals in the aquatic environment is dangerous for the survival of fishes (Johnson 1968, Saunder; 1969, Mawdesley Thomas, 1971). The use of pesticides not only kills fishes but also poses a threat to the wildlife. Many publications and findings have been released in support of this vie ( Palmer, William and Peter Bromely, 1944). The United States Environmental Protection Agency 1944 – have also published issued regarding the usage of pesticides.




TOXICITY OF ORGANIC PESTICIDES / BIOPESTICIDES


Bioassay tests have shown that organo-phosphorus compounds are very toxic to aquatic organisms (Woodward and Mauch 1480, Shukla et al., 1981). The effects of recommended concentration of the organophosphorous compounds edifenphos and glyphosate on the immune response and protein content of T. nilotica were investigated after different time intervals (Yendy, Aly, Sebaae – 1998). An HPLC method for the simultaneous determinations of three organophosphates (malathion, diazionon, quinalphol) accumulated in brain tissue of fish Channa punctatus was determined (Sandhya, Mishra 1997). Determination of organochlourine in fatty fish was detected using multi residue solid-phase extraction (SPE) technique (Scheneck, Calderson, Podhorniak – 1996). The results of studies to determine concentrations of organchlorine pesticides (lindane, heptachlor epoxide, aldrin and isomers of DDT) in rainbow trout from 4 fish farms in Leon, Spain indicated a decline since 1987. Residues were found to accumulate mainly in the brain, and at a lower rate in the kidney. (Sahagun, Teran et al).





























MATERIALS AND METHODS


EXPERIMENTAL FISH

The fresh water teleost Labeo rohita was selected as test fish. Like the Barbels, the Labeos are members of the Carp Family. They can be recognized from the fishes of the genes Barbs by their more elongated bodies. The structure and position of the mouth is also distinctive. It open downwards and not forwards and is situated under the projecting snout. The dorsal side of the body is brownish grey in colour. It is predominantly, a coloumn feeder. L. rohita commonly called Rohu or Bhodhari, is one of the major Carps of India and is one of the most delicious table fish. It occasionly, browses the shallow bottoms having preference to planktonic algae, bottom sand, vegetable debris, decaying leaves of aquatic plants and is most suitable culture. It is one of the major Carp component of the production from island waters under culture. The fish is adaptable to healthy life in the laboratory readily available in number and from the common source. Hence, it has been selected as the experimental fish. The fish have well developed respiratory (gills) system, digestive system and reproductive system.

TAXONOMIC STATUS

Phylum : Vertebrata
Sub-phylum: Craniata
Class : Teleostomi
Sub-class : Actinopterygii
Order : Cypriniformes
Sub-order : Cypriniodei
Family : Cyprinidae
Sub-family : Cyprinini
Genus : Labeo
Species : rohita








MAINTENANCE

Fish (Labeo rohita) weighing 2 to 3 grams were procured alive in a healthy condition from Tamil Nadu Fish Farm, Pattabiram, Chennai and acclimatized in a large glass aquaria in the laboratory for about 25 days. Before stocking, the tank was thoroughly cleansed with potassium permanganate to free the aquaria from fungal infections. The experimental fish was fed with, commercial fish feed daily. The water in the tank was renewed on alternate days. Screening of fish was done often to detect the symptoms of disease, physical damage and mortality (Sprague 1973). The injured or severely infected or dead fishes were discarded immediately to avoid the spread of the disease.


COMPOSITION OF NEEMAZAL

Neemazal is a botanical insecticide made from the kernels of neem. The formulation contains 50,000 pip azadirachtin, the most bioactive compound of neem besides several other compounds. Neemazal is a water soluble concentrate, ready to use with appropriate dilution for pest management. It is manufactured by EID PARRY (INDIA) LTD., Chennai. It is used to control pests attacking vegetables, ornamentals, orchards, greenhouses, home gardens, turf etc.


FEATURES

Common name - Neemazal
Generic name - Azadirachtin A
Chemical family - Tetranortriterpenoids
Empirical formula - C35 H44 O16
Molecular weight - 720
Colour - Brown
Specific gravity - 1.1
pH - 6.5 + 0.02




BIOPESTICIDE – NEEMAZAL


Neem contains several active ingredients, and they act in different ways under different circumstances. These compounds bear no resemblance to the chemicals in today’s synthetic insecticides.

Azadirachtin disrupts the metamorphosis of insect larval. By inhibiting molting, it keeps the larvae from developing into pupae, and they die without producing a new generation. Azadirachtin is structurally similar to insect hormones called “ecdysones” which control the process of metamorphosis as the insects pass from larva to pupa to adult. It affects the corpus cardiacum, and organ similar to thehuman pituitary which controls the secretion of hormones.

Metamorphosis requires the careful synchrony of many hormones and other physiological changes to be successful, and azadirchtin seems to be an “ecdysone blocker” It blocks the insect’s production and release of the vital hormones. Insects then will not molt. This of course breaks their life cycle.

Neem’s ability to repel insects was first reported in the Scientific literature in 1928 and 1929. Two Indian Scientists, R.N. Chopra and M.A. Husain, used a 0.001 percent aqueous suspension of ground neem Kernels to repel desert locust. In 1962, S. Pradhan noted that neem Kernels were even more potent that the conventional insecticides, then available and that neem’s repellency was an important as its toxicity. The azadirachtin was provided by D. Morgan, a Keele University chemist who had been the first to isolate azadirachtin.

Although neem has shown every indication of being safe to mammals in normal use as a pesticide, the possibility of future hazards should not be dismissed. When children under the age of 4 were given doses (5-30 ml) of neem oil, they came down with a disease similar to Reye’s syndrome. This sever disorder involves swelling of the brain, liver, and other organs. Reye’s syndrome is poorly understood. In west Africa of neem-leaf teas possible causing kidney damage when taken over a long period.

The deaths of a few young children in Malaysia in the 1980s have been linked to the doses of neem-seed oil forced on them by their parents. Certainly, no hazard has been observed when neem has been used in tropical treatments (on skin complaints) or in dental uses – which together make up by far the major medical applications. (Noel vietmeyer, 1992).


ACUTE TOXICITY TEST

Stock solutions of Neemazal were prepared using glass distilled water. From the stock solution, desired degrees of concentration were prepared. Based on the progressive bisection of intervals on a logarithmic scale log concentration were selected as an experimental concentration. These concentrations were fixed after conducting the range finding test (APHA 1989). The fish was starved 48 hours prior to the commencement of the experiment with a view to avoid any possible change in situ in the toxicity of the pesticides. After adding the toxicant into the test tank with 20 litres of water having 10 fishes, mortality occurred. Fish showing no respiratory movement and no response to tactile stimuli were considered dead and removed immediately. Percentage of mortality was calculated and values were transformed into probit scale. Probit analysis was carried out as per Finney, (1971). Regression lines of probit against logarithmic transformations of concentrations were made. Slope function (S) and confidental limits (upper and lower) of the regression line with Chi-Square test (UNEP/FAD/IEAE 1987) were calculated as follows.

LC84 LC50
------ X-------
LC50 LC16
S = ______________
2
F = antilog(2.77logS) / ÖN

Where N is the animals tested whose expected effects are between 16 and 84% mortality. Upper confidence limit = LC50 x f , lower confidence = LC50/f .


CHRONIC TOXICITY TEST

Labeo rohita were accordingly exposed to each concentration for a period of 5,10 and 15 days. Sub lethal or safe level concentrations were derived from 96 hours LC50 following APHA (1990) to observe various response of the test fish Labeo rohita on prolonged exposure to neemazal



PREPARATION OF MATERIALS FOR HISTOLOGICAL STUDIES

At the end of each experiment gills, liver and intestine and kidney of control and experimental fish were taken out and histological study was carried out by following Culling (1974) method.


FIXING

The tissues were fixed in Bruin’s fixative (Saturated aqueous solution of Picric Acid (75%), formalin (25%), acetic acid (5%) for 24 hours.


DEHYDRATION

After fixation the tissues were preserved in 50% ethyl alcohol and dehydrated in 70%, 90% and 100% ethyl alcohol and finally in iso propyl alcohol(60% at the interval of 4 hours).





CLEANING

The tissues were cleaned in xylene and embedded in paraffin, heated at 60°C for 2 or 3 changes are given at the interval of 30 minutes.


SECTIONING

Sections of 7 to 8µm thickness were prepared by using rotary microtome. Sections were fixed on albuminoid slides for 24 hours and then deparaffinised in xylene and washed and iso propyl alcohol, absolute alcohol, 90%, 70%, and 50% alcohol series and finally in water.


STAINING

The sections were stained with Erlich’s haematoxylin for 15 minutes and de-stained in dilute hydrocholoric acid. After dehydrating in 50%, 70% and 90% ethyl alcohol and distilled water, counter stained in eosin

DEHYDRATION

The sections were subsequently in upgrading alcohol series (50%, 70% and 90%) and counterstained in eosin. The slides were cleared in xylene and mounted with DPX mountant. Selected slides were photographed by using Carl Zeiss Photomicroscope III.


CHROMOSOMAL PREPARATION IN FISHES

To test the fish Labeo rohita, 0.02% colchicineper gram body weight was injected intraperitoneal, 3 cm away from the opercula region. The fish was then maintained in well aerated glass aquaria with the least disturbance for 3-4 hours. Then the innermost gill arch was taken from the fish and was placed in 0.4% KCl, hypotonic solution for 30 minutes. Conroy’s fixative was used to fix the tissues at different intervals of 30, 20 and 10 minutes. Excessive fixative was removed using blotting paper. Cell suspension was made by tapping the gill tissues gently, in 50% acetic acid. The cell suspension thus made was drawn up in a pasture pipette to be dropped on clean slides, warmed up to a temperature range of 45 to 50ْ C. Thus made, cell smears were dried for a few hours and stained with 6% giemsa for 15 to 18 min. This was done according to the procedure Klingerman and Bloom (1977).













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