by Raymond Rajabalan
Music has a powerful effect on human experience. Students of religious phenomena have long recognized that music transcends our understanding and appeals to our intuitive nature. It is not surprising, then, that music played an important part in the worship of biblical communities, as a way of approaching the mystery of God and of expressing the joy of his presence.
This article discusses the role of music in the worship of Israel and of the early church, by way of establishing a biblical foundation for music in the Christian worship of today.
Music in Israelite Worship
Israelite prophets were musicians.
- During the exodus Miriam the prophetess, taking her tambourine, led the women in song and dance, celebrating the Lord’s triumph over the Egyptians (Exod. 15:20-21).
- Saul encountered a band of sanctuary prophets who prophesied accompanied by instruments (1 Sam. 10:5). Isaiah composed songs, including one celebrating the Lord’s deliverance of those who trust in him (Isa. 26:1-6).
- The public regarded Ezekiel as “one who has a beautiful voice and plays well on an instrument” ( Ezekiel 33:32).
David, a musician as well as a warrior, established the place of music in the worship of the Lord. Even before the sacrifices had been moved to Jerusalem, he instructed the Levitical musicians to celebrate the ark’s journey to Zion (1 Chron. 15:16-24), and appointed Asaph as chief musician in charge of continual thanksgiving and praise (1 Chron. 16:1-7). The description of this activity (1 Chron. 25:1-7) suggests that these musicians led in a spontaneous and overwhelming outpouring of worship, especially at high moments like the dedication of Solomon’s temple (2 Chron 5:11-14). This may be the “new song” to which the Psalms refer (33:3, 40:3, 96:1, 144:9, 149:1). Many Psalms perhaps originated in this pre-temple Davidic worship centering around the ark of the covenant.
In the temple, music functioned as a “sacrifice of praise,” an offering of song to accompany the offering of sacrifice. Under the Judean rulers, the performance of music became regulated and standardized. The titles of 55 Psalms refer to the music director, with instructions for performance on various instruments or using certain tunes. This psalmody remained a feature of Israelite and Jewish worship. After the exile, Ezra recruited more than 200 Levites for service in the sanctuary (Ezra 8:18-20).
After the Babylonian exile, most Jews lived in the Dispersion (areas outside of Palestine) and could not participate in temple worship. Therefore the synagogue arose for prayer and the study of the Scriptures. The Psalms continued to be sung, and other portions of the Scriptures as well as prayers were chanted according to a developing system of “modes.” Such Jewish music influenced the worship of the early church.
Israelite worship music was both vocal and instrumental; the sanctuary orchestra contributed to the celebration of Israel’s covenant with the Lord. Its instruments fall into the same general classes with which we are familiar — percussion, winds (pipes) and strings. Horns, trumpets, cymbals, harps and lyres were used when the ark was brought to Mount Zion, and their continued use is reflected in their mention in the Psalms. The sanctuary instruments were not solo instruments, but sounded simultaneously to call the assembly to worship (Psa. 98:6). Strings and pipes, if used, probably played the modalities (tune elements) in the psalm being sung, with perhaps distinctive patterns of ornamentation. Horns, trumpets and cymbals added to the festive joy by creating a larger sound. The selah of the Psalms may have been an instru`mental interlude, or a “lifting up” of sound by both singers and instrumentalists. Tambourines, usually played by women, are mentioned in connection with dancing at Israelite festivals (Psa. 68:25), but were not used in the sanctuary where only men served as priests and musicians.
Worship Music in the New Testament
The worship of the emerging Christian movement did not produce new forms of music, but shared the characteristics described above, many of which are still found in the music of historic liturgies. Clearly, the worship life of the early church included psalms and other forms of song.
The New Testament mentions worship music in several places.
- The gospel story begins with a hymn of praise on the lips of the heavenly host, “Glory to God in the highest” (Luke 2:14).
- Reading the lesson from Isaiah in the synagogue of Nazareth (Luke 4:16-20), Jesus probably intoned it according to the custom of the time.
- The Gospels record that Jesus and his disciples sang a hymn after the Last Supper (Matt. 26:30; Mark 14:26), probably the “Great Hallel” (Psalms 113-118) of the Passover tradition.
- Luke records that Paul and Silas were singing hymns in prison at Philippi when an earthquake occurred (Acts 16:25). Paul urges the Christians of Ephesus and Colossae to give thanks to God in “psalms and hymns and spiritual songs” (Eph. 5:19; Col. 3:16). Describing the assembly of the church of Corinth, he remarks that “everyone has a psalm” (1 Cor. 14:26) which must blend with the contributions of other worshipers in an orderly service. Perhaps “psalms” were the biblical psalms, while “hymns” could have been Christian music in praise of Christ and “spiritual songs” more spontaneous worship expressions.
Luke quotes several hymns in the beginning chapters of his Gospel. In addition to the Gloria in Excelsis mentioned above, he includes the Magnificat or Song of Mary (1:46-55), the Benedictus or Song of Zechariah (1:67-79) and the Nunc Dimittis or Song of Simeon (2:29-32). Although spoken by several figures in the story of Jesus’ birth, these hymns came to be used in Christian worship at an early period. Paul quotes what may have been another song, “Awake, O sleeper and arise from the dead,” in Eph. 5:14. Scholars have suggested that other passages in Paul’s letters are based on primitive Christian hymns in praise of Christ, such as Philippians 2:6-11, Colossians 1:15-20 and 1 Timothy 3:16. Such hymns may have been composed to reinforce Christian teaching about the nature of Jesus’ Messiahship.
The Hosanna hymn of the crowds at Jesus’ entry into Jerusalem (Mark 11:9, based on Psa. 118:26) became part of the historic Christian eucharistic celebration.
Revelation to John
Musical expression of Christian worship reaches its New Testament climax in the hymns of the Revelation to John.
In John’s vision, acts of praise before God’s throne accompany the dramatic unfolding of events on earth. These hymns glorify the Creator (4:11), proclaim the worth of the Lamb (5:9-10; 5:12), extol both the Father and the Son (5:13; 7:10; 7:12), celebrate God’s triumph over the enemies of his people (11:16; 11:17-18; 12:10-12; 19:1-3; 19:6-8), and proclaim his justice (15:3-4; 16:5-7).
Perhaps these hymns reflect the actual worship practice of the church near the end of the first century. If so, the Revelation offers a window not only into the judgments of God in the earth but also into the development of Christian liturgy and hymnody.
The New Testament does not supply enough detail to reconstruct the exact musical content of developing Christian worship. Since the Hebrew Scriptures were still the authority for teaching and practice (1 Tim. 3:16-17), their broad principles regarding music must have remained the norm. The young church was a community under persecution, and could not apply the full resources of biblical celebration to its worship assemblies. Nevertheless, the evidence shows that music played a vital role in the worship of the emerging Christian community.
NADASWARAM
Some interesting Facts about Nadaswaram from the Word of God
This sacred instrument is unique; it has a special place in the Bible. .There is some divinity about this instrument. We have seen this instrument played at many auspicious occasions. Nadaswaram does not belong to any one sect or one religion.
- In Ezekiel 28:13 we read that God gave this instrument to Cherub to worship Him. In the course of time Cherub was cast down by God because of his high haughtiness. Cherub may have been cast down but the music was always cherished by God. This instrument still holds a significant place before God. We repeatedly see this instrument played at many occasions in the Bible.
- In Genesis 31:27 we see Laban says to Jacob “Why did you run off secretly and deceive me? Why didn’t you tell me, so I could send you away with joy and singing to the music of tambourines and harps?” We notice that this instrument was an integral part of Joyful occasions accompanied by singing and music.
- In 1 Samuel 10:5 when Samuel anoints Saul, this instrument was again used. This was accompanied by prophetic utterances.An instrument that is so dear to our Lord has been forgotten through time and has been used to glorify pagan Gods. It is my desire to Worship and Glorify our Lord in Heaven through the Music of Nadaswaram.
[monsoonJournal.com] The main method of cooking food was long and slow in a large pot or cauldron or on spits over an open fire. This cauldron was also sometimes used as a crude type of oven, sometimes being turned upside down over hot stones or the cooling embers.
Next came The Vikings (c794 AD) who introduced more complex sea fishing techniques, enhancing and enlarging on the seafood consumed, but it was probably the arrival of the Anglo Normans around the 12th century AD who had a more profound influence on Irish cuisine. Not only did they introduce many vegetables and herbs from the Mediterranean, but also the all-important Potato in the 16th century, which was to become an important staple in the diet, particularly of rural Ireland. Unfortunately, so much so that The Potato Blight of 1845 made famine and the death of many unavoidable.
It’s interesting to note that cattle wasn’t always slaughtered for its meat, butused for dairy purposes. This can be explained by the fact that a man’s wealth was judged by the amount of cattle he owned.
Current Day Cuisine
What most people consider to be today’s traditional Irish cuisine originated in the kitchens of the farmers of the past, not from the nobles or gentry. It is good, wholesome food made from locally grown/reared produce. Ireland’s lack of natural (industrial) resources back in the late 1800’s meant that, unlike much of the rest of western Europe, its agricultural practices remained in tact, thus preserving a unique culinary identity.
Potatoes still feature prominently in today’s diet and old time recipes like Irish Stew and Dublin Coddle remain firm favorites. Lamb and pork or bacon are still popular meats as well as fish such as salmon and shellfish.
A Full Irish Breakfast (very similar an English breakfast) consists of bacon rashers, eggs, sausages, baked tomatoes, mushrooms, white pudding, black pudding, fresh fruit, toast or scones with butter and marmalade. In Northern Ireland (still part of the UK) they add fried potatoes or Potato Farl to it and call it an ‘Ulster Fry’ .
Lunch in rural Ireland is usually the largest meal of the day consisting of meat with vegetables and potatoes although most city dwellers would substitute this with sandwiches and/or soup and have their main meal in the evening. The Irish are also famous for their soda bread and teatime favourites such as barm-brack and boxty bread, not to mention Guinness and whiskey….both of which are excellent when used in certain dishes. renowned as the only fare for subsistence farmers in the first half of the 19th century, a time when a significant portion of the population lived in agricultural
Irish Food - More Than Potatoes
Ask anyone if there is an Irish national food and the answer, more than likely, will be the “potato”! The potato is certainly poverty. The blight, which hit in 1845 and raged on and off for the next five years resulted in the death of an estimated one million Irish, and the emigration of another 1.5 million.
Still, it is important to remember that the potato was unknown in Ireland prior to the 16th century when Sir Walter Raleigh is credited with bringing it to Ireland from America. Ironically, it was at first considered too much a luxury for peasant farmers and was reserved for the tables of the wealthy. Before long, however, it was apparent that the potato was immensely suited to cultivation in Ireland’s climate. It thrived throughout the island, even in those areas with relatively poor soil in western Ireland that had become home to the rapidly growing Irish population. With the forced subdivision of a farmer’s holding among his surviving sons under the conacre system it became typical for a family to subsist off the potatoes grown on less than an acre of land.
While the potato was obviously the mainstay of Ireland’s poor, the more prosperous lived on a more varied diet of food grown on larger Irish farms. These foodstuffs exceeded the needs of the larger farmers and were in fact exported from Ireland as others were starving.
Cattle had always been valued in Ireland, back to the time of the Celts. They were held not for their meat but as a source of dairy. Buttermilk was a supplement to the potato diet that actually meant that the peasant diet was reasonably sound nutritionally.
Pork, and lamb, were the more affordable meats. Easy to manage, the Celts let the pigs range outside year round. In later centuries, a pig could often make the difference in a farming family’s standard of living. Raised within their home, it would be sold when grown to provide cash for rent payments or to buy food during the lean summer time when the potato crop was not ready for harvest. Meats were generally roasted or prepared in some sort of stew (such as the well-known Irish (Lamb) Stew). The importance of seafood in the Celtic and Irish diets can’t be overlooked. Not only were fish harvested from the seas surrounding the island but in the rivers and lakes as well. Like meat, they were grilled, roasted, or prepared in stews.
Oats, barley and wheat were the primary grains raised on the island. The oats, eaten as porridge in the style of Ireland’s Celtic neighbor, Scotland, was the subsistence fare before the potato took hold. (The presence of mills in the Griffith’s Valuation is likely evidence that grain was being grown in the area.) Barley, of course, wound up in beverages like stout. Bread was baked, with honey as a primary sweetener.
Root vegetables such as carrots, turnips, and leeks, were commonly grown, both before and after the potato’s introduction. Other produce either grown or collected from the wild included sorrel, nettles, watercress, and various fruits such as wild cherries and an assortment of berries. Apples were the primary cultivated fruit.
Beef in Guinness Stew
The Guinness in this recipe has the same function as the wine in Coq Au Vin - the acid and moisture combined with the long, slow cooking help tenderize the tough but flavorsome meat.
2 1/2 lb/ 1 kg shin of beef
2 large onions
6 medium carrots
2 tbsp seasoned flour
a little fat or beef dripping
1/2 cup dry cider
1/2 pt/ 250 ml/ 1 cup Guinness with water
sprig of parsley
(serves four)
Cut the beef into chunks and peel and slice the onions and carrots. Toss the beef in the flour and brown quickly in hot fat. Remove the beef and fry the onions gently until transparent. Return the beef and add the carrots and the liquid. Bring just to the boil, reduce the heat to a very gentle simmer, cover closely and cook for 1 1/2 - 2 hours. Check that the dish does not dry out, adding more liquid if necessary. Sprinkle with chopped parsley and serve with plainly boiled potatoes.
Contributed by Chef Nate and Scott
By Dr. A. R. M. Imtiyaz
[monsoonJournal.com]
General thoughts on Ramadan
“Ramadan is the (month) in which Qur’an was sent down, as a guide to mankind, and a clear guidance and judgment (so that mankind will distinguish right from wrong). Whoever among you witnesses the month of Ramadan should fast through it…” (2:183)
Ramadan, the third pillar of Islam, falls on the ninth month of the Islamic calendar established in the year of 638CE. Ramadan is derived from an Arabic word for intense heat and scorched ground. “Ramadan is the month during which the Quran was revealed, providing guidance for the people, clear teachings, and the statute book. Those of you who witness this month shall fast therein. Those who are ill or traveling may substitute the same number of other days. Allah wishes for you convenience, not hardship, that you may fulfill your obligations, and to glorify Allah for guiding you, and to express your appreciation.”[2:185] Ramadan divides into three parts. They are, (1) Rahmat, which mean mercy of God, (2) Maghfirat means forgiveness of God, (3) Nijat which means salvation.
Tarawih praying is one of the key elements of the month. Tarawih is an Arabic phrase referring to extra prayers. Muslims perform this prayer after Isha prayer. Muslims who identified with Sunni school perform Tarawih every night of the month. South Asia , home to Sunni Muslims, witness Tarwih during Ramadan. However, there is no unique position among the Muslims as to how many Salah should be performed in Tarawih which are held in the (Sunni) mosques every night of the month. However, Muslims who attach to Shia school, the second largest denomination based on the Islamic faith after Sunni Islam does not practice Tarawih. Shias view that Tarawih prayer as a Bidah (type of innovation) and thus caution Muslims to excuse themselves from it. In order to gain Almighty God’s love and appreciation, instead of performing Tarawih, Shia perform the night prayer during Ramadan just like any other night. This night prayer (Salah) commonly known as Tahajjud (ta-hajj-od).
Generally, during whole section of the Qur’an is recited during the praying in Ramadan. This opens the gate to complete the entire Qur’an by the end of the month. Sunnis predominant group among the Muslims believe it is conventional practice to do a khatm (complete recitation) of the Qur’an during the Ramadan by reciting at least one chapter (Juz) per night in Tarawih. Moreover, Shia Muslims regularly read Qur’an and attempt to complete it by the end of the month.
Ramadan demands both spiritual and physical observance of thirty days of fasting during the daylight hours. Right through the month of fasting, Muslims across the world including South Asia, regardless of their bitter ethnic and sectarian divisions, observe a fast from dawn to dusk. Fasting can help to purify the body and mind if those who fast seriously and sincerely committed to the ritual. Muslims also believe that Ramadan helps to raise Islamic values of peace, justice and equity.
Ramadan can help those who fast to practice the teachings of Islam. It also can seriously discourage those who fast in refraining from unpleasant feelings such as anger, envy, greed, and gossip. Qur’an encouraged Muslims to read it regularly during the month and dissuade Muslims having sexual pleasure during the day time. That is to say during fasting in the day sexual intercourse is not allowed but is permissible after the fast.
Fasting can help to cultivate righteousness and humility if it is practiced in its form. Fasting is not simply a practice of abstaining from food or drink; it is all about how those who fast control their mind and mature themselves to obtain wisdom and to seek a spiritual path. Thus, it must be observed strictly in order to gain the fruits of fasting.
Why do Muslims fast?
(A)To follow God’s order
One of Almighty God’s injunctions, directed to Muslims (men and women) to fast. “O you who believe, fasting is prescribed for you…”(2:183) and “…whoever witnesses the month of Ramadan should fast through it…” (2:185) the phrase “O you who believe” is referring to those who attach to Almighty (Allah) God’s command and testify that “La ilaha illa llaha Muhammadu-r Rasululla (there is no God but God Muhammad is the Prophet of God) and follow the Sunnah of His Prophet, Muhammad (Peace Be upon Him). Clearly, Ramadan fast is a divine order obligatory to all able-bodied Muslims who are free from compelling excuses.
(B) To practice the tradition
“O ye who believe, fasting is prescribed for you as it was prescribed for people before you …”(2:183) In fact, fasting was not an untainted innovation of Prophet Mohamed (PBUH). It was practiced well before the birth of Prophet Mohamed (PBUH). As a matter of fact, Adam (Sal) who was believed to be the first creature of mankind by Almighty God practiced fasting. Ramadan had been a practice of all the Prophets of God and their followers. Qur’an mentions that Musa (Sal) fasted for 40 days (2:51) and thus, the Jews termed “Jewish Passover” and the Prophet Mohamed (PBUH) told us that Dawud(Sal) used to fast for half of the year (this involves fasting on every alternate day). Jesus or Isa (Sal) was also reported to have fasted for 40 days and thus, the Christians termed it “the Lent”, usually observed before Easter festival. Since these Prophets were messengers of God, it can be seen that by asking to follow the prophet Mohamed to fast. In other words, Almighty God intends to draw creature’s attention to the practice and tradition of his messengers who brought his message to the mankind.
In Mecca, Prophet Mohamed found that a group called Sabians practiced praying and making ablution, or ceremonial washing, before each prayer. Ramadan was a pagan ceremony practiced by the Sabian. 1. In the Qur’an, Mohammed called the Sabians “people of the book” like the Jews and Christians.
Moreover, Ramadan has its pagan roots originated in India. The observance of fasting to honor the moon, and ending the fast when the moon’s crescent appears, was practiced with the traditions of the Eastern worshippers’ of the moon. Both Ibn al-Nadim and the Shahrastani tell us about al-Jandrikinieh, an Indian sect which began to fast when the moon disappeared and ended the fast with a great feast when the crescent reappeared. 2
(C) To learn how to achieve faithfulness
“O ye who believe, fasting is prescribed for you…so that you will (learn how to attain) piety” (2:183) Human nature is susceptible to sins and transgression. This may be due human struggle to secure wealth and positions. Qur’an warns against gossiping, backbiting, slandering, hypocrisy, lying, cheating, duping, and hurting. Islamic school of thoughts believes that Ramadan can help to challenge those ill-behaviors and actions if one performs fasting with pure intentions. Ramadan teaches how to put an end to ill-actions and behaviors and take a step close to Almighty God
(D) To reap the full reward of the Night of Power (Lailat-ut Qadr)
“Indeed We have revealed it (Qur’an) in the night of Power. And what will explain to you what the night of Power is? The night of Power is better than a thousand months. Therein descends the Angels and the Spirit by Allah’s permission, on every errand: (they say) Peace” (continuously) till the rise of Morning!” (97:1-5)
Muslims believe that the first divine revelation to Prophet from Almighty God took place in the Night of Ramadan- Lailat-ut Qadr. God picked the night because of the special blessings in it. It is called the night of Power (Lailat-ut Qadr) or the night of blessing (Lailat-ul Mubarak). It is this night that all Muslims are invited by God to look for in the month of Ramadan. Specifically, the night is in the last ten days of Ramadan and usually in one of the odd days (i.e. 21, 23, 25, 27 and 29th). A Muslim is expected to perform naafilah, recite the Qur’an, do zikr etc in the night. Since no one knows precisely which of the odd days the night is, Muslims are expected to be in seclusion (itikaf) during the last 10 days of Ramadan and the best place to be so is in the mosque.
Muslims do not want to miss the Night. It is this very reason that every Muslim wants to witness and reap its full blessing by fasting during the days of the month of Ramadan. As Ramadan fast is inextricably tied to the Night of Power (Qur’an 2:183) it follows that any Muslim who wishes to benefit from the Night of Power must fast during the month of Ramadan.
Critiques on Ramadan
Muslims believe that during the month of Ramadan they strictly monitor both, their emotional and physical feelings. Also they think fasting is very true, because those who fast do not eat (during the day light). However, critiques point that though they do not eat during the day light, they do eat (freely) their meals during the night. Since the Muslims believe that God allows them to eat while it is dark, they eat a large meal in the late evening and wake up early in the morning for another big meal. In other words, they simply change the time of their meals from daylight to darkness.
In fact, Muslims those who are financially able enough, continue to consume large meals during Ramadan. What is also true is that rather than simple meals which they have during the year, they arrange for elaborate meals, spending sometimes triple or more money on food during Ramadan than in any other month. Thus such reality of meals consuming during the Ramadan lead critiques to suggest that Muslims eat a lot during the Ramadan than non-Ramadan period. Muslims need to open their eyes on this critique in order to strengthen the meaning of Ramadan.
Conclusion
Societies, whether they are located in the corner of North or in the South, consist of only of two classes-poor and rich. Islam urges economically able (rich) Muslims to be generous to economically disadvantaged (poor) class. Islam puts particular attention on the end of Ramadan to financially help those who are in need. Moreover, Ramadan steers Muslims in the right way in terms of spiritual and material life. It can indeed help cultivate wisdom, kindness and compassion among Muslims if it is observed properly with pure intentions. Ramadan will come to an end with the festival of Eid al-Fitr. This year, it is highly likely it can occur on October, 13th 2007. A sense of kindness and appreciation dominate these festivities. Muslims need to stick to the lessons Ramadan has thought to them.
May the Creator God give us courage in this world and in then hereafter and give us strength and good health to be able to fast during the month of Ramadan. Also, God give us equality and peace to all of us-Muslims and non-Muslims.
1 Abdel Allah ibn Zakwan Abi al-Zanad. See Ibn Qutaybah, page 204;Cited by Sinasi Gunduz, The Knowledge of Life, Oxford University , 1994, page 25
2 Ibn Al Nadim, Al-Fahrisit, page 348
[Grand Mosque, Puttalam, Sri Lanka – Picture by HumanityAshore.org]