Thus, we can identify among them a good musician, writer or interpreter of our culture, and that perseverance and discipline are the necessary conditions to fulfill the objectives of this life. Bishop Most Reverend David J.
Walkowiak, J. He was appointed bishop by Pope Francis on April 18, He was ordained and installed on June 18, during Mass celebrated at the Cathedral of Saint Andrew. The diocese serves , Catholics, and has 80 parishes and 31 schools. Ministries Diocesan ministries assist in furthering the mission of the Church in West Michigan and serve as a resource to parishes, individual Catholics and the broader community.
These offices exist to foster Catholic identity, engage pastoral leadership, recognize and celebrate diversity, and promote evangelization and ecumenism.
Vocations Each of us is called by God to a life of holiness. Our vocation is the way we live out that call. Some are called to marriage, others to consecrated or religious life, and still others to holy orders which includes deacons and priests. The Diocese of Grand Rapids is blessed with diocesan priests, 15 priests from religious communities, and eight priests from other dioceses, along with 33 deacons, 28 seminarians, and women religious from 10 orders.
Parishes The Diocese of Grand Rapids includes 80 parishes located in cities and towns throughout our 11 counties. Archeology has shown that houses could typically accommodate between 9 and 11 attendees. Acts 20 describes what must have been a typical house church. In this passage, Paul has preached late into the night to a congregation meeting in a 3rd story apartment.
Eutychus, a young man sitting on a window sill, becoming overwhelmed with sleep, falls to his death. Typically, a working class peasant would have lived in a multi-family structure, or insula , while wealthier families resided in one story mansions called domus Aliken p. When either an apostle or an itinerate preacher was not present, the host would assume, or assign to another, the leadership role. There was a variety of sacred songs at these gatherings and a variety of reasons they were employed.
The author of Ephesians explains. Apostle Paul, Ephesians 5. The letter to the Ephesians also suggests a functional benefit. Tertullian c. Sacred songs allowed Christians to express gratitude to God the Father and Jesus Christ, it kept their mouths from excessive drink, and demonstrated their sobriety. Apostle Paul, Colossians 3. The author s of these parallel passages Colossians 3. In these early years, it is unclear if there was a substantive difference between hymns, psalms probably not Davidic Psalms [1] and spiritual songs.
However, it is possible to differentiate between two types of vocal music: songs composed by members of the congregation and textless vocalizations uttered under the influence of the holy spirit.
The first few hundred years of church history was a period of intensive innovation: texts were authored, doctrines debated, leadership structures established, heresies were identified and rooted out, and rituals were formalized.
The same was true in the musical sphere as Christianity attempted to define itself. Members had to create new songs, in advance or on the spot, sharing them with the congregation. Undoubtedly, successful compositions were adopted and refined by each group, leading to a significant amount of local variation.
This is important! Most early congregations had few if any New Testament texts eg. As such, many congregations followed and passed on, traditions they had received orally [2].
In discussing orderly worship, Paul suggests that spiritual gifts should be used in turn ie. Apparently, in attempting to show their spiritual bona fides , some were treating meetings as competitions. When you come together, each one has a hymn, a lesson, a revelation, a tongue, or an interpretation. Let all things be done for building up. Using glossolalia speaking in tongues as an example, Paul explains the disadvantages of unintelligible sound.
If then I do not know the meaning of a sound, I will be a foreigner to the speaker and the speaker a foreigner to me. So with yourselves; since you are eager for spiritual gifts, strive to excel in them for building up the church. I would like to suggest that in these contexts, tests for sobriety might have made a lot of sense. Spirit inspired songs did not immediately disappear, as evidenced by St.
Augustines Expositions Sermons on Psalm 65 [3] c. Despite this, it is hard to imagine how such utterances functioned in the context of 4th- to 5th-century church services. Augustine of Hippo , Enarrationes in Psalmos , Psalmum 66 Augustine uses the latin verb jubilare. For St. Augustine, one who jubilates sings to the Lord from a place of unrestrained joy [3b]. However, while it lasted it must have been both tremendously exciting and intensely chaotic.
Psalms, hymns and spiritual songs were a means of individual devotional expression, and an outlet for voicing gratitude and joy! Christians were quick to draw contrasts between their spiritual songs and the songs of pagans groups. As the church father Clement of Alexandria c. But l et amatory songs be banished far away, and let our songs be hymns to God.
For Clement, Christian sacred songs were for praising the qualities of the one true God. Broadly speaking, the early Christian writers thought that God the Father and Jesus Christ were real, but the gods of the Graeco-Roman pantheon were fictitious. The Christian God was righteous and virtuous, well the pagan gods, though powerful, had all the faults, vices, and foibles of human beings.
Well we do indeed proclaim ourselves atheists in respect to those whom you call gods , but not in regard to the Most True God , the Father of righteousness and temperance and the other virtues, who is without admixture o f evil.
For me, a distinction on these grounds is not entirely satisfying. It would be very wrong to assume pagan sacred songs were not also a form of genuine religious devotion. In Graeco-Roman culture, it was considered a civic duty to offer praises and make sacrifices to the gods and the emperor.
It ensured that harvests were plentiful, armies won battles, natural disasters were averted and emperors remained healthy. Christians were not persecuted for worshiping Christ, but for refusing to fulfill their civic responsibilities. As such, when calamities struck the empire, the Christians the atheists , often became scapegoats. In practical terms, this conflict is between an orthodoxic and an orthopraxic view of religion. Christians sang of their belief in a very real and present God.
Pagans did not necessarily believe in the literal existence of the gods but venerated them because it was the proper way to behave. We will begin our literature review with those qualitative studies before we report on the body of general psychological studies concerning singing in order to see how far their results might apply to a worship situation. Qualitative studies on singing in liturgical services and religious singing events have so far been concerned primarily with various Protestant denominations Slough, ; Davis, ; Kropf and Nafziger, ; Adnams, , ; Kerner, ; Kinney, ; Kaiser, These typically utilize methods such as participant observation, ethnography, semi-structured interviews, and content analysis of written reports.
Their most valuable result is the rich and detailed description of subjective singing experiences in various religious and musical contexts, which strongly support the assumptions of Roman Catholic liturgical doctrine. Dispositional and social effects were mentioned to a lesser degree although with different terminology. They neither pay conscious attention to the words, nor succeed in making them their own spiritually or emotionally. If projected onto the Roman Catholic theories about liturgical singing as laid out earlier, Adnams found primarily spiritual and dispositional effects.
Social effects did not play a role in his analyses. An even broader perspective has been taken by Kaiser in his ethnography of singing in the context of German Protestant congregations. Although his main methods were qualitative, in several situations he also administered self-designed quantitative questionnaires with 11 items on bipolar scales that served to assess individual experiences of hymns with regard to four of the five dimensions.
Thus, he was able not only to corroborate earlier findings, but also to identify five types of religious singing experiences with the help of a cluster analysis Kaiser, , pp. Of these experience types, three were mostly positive and two neutral to negative. The positive types mainly differed along two dimensions that can be interpreted as arousal and the social dimension Kaiser, , p. Psychological research on the effects of group singing, conducted primarily with amateur choir singers, was initiated only in the early s.
The relevant studies have already been summarized in several review articles Clift et al. Intervention studies that compare either different measures before and after an intervention or different interventions in terms of efficacy suggest a broad range of benefits for physical, mental, and social wellbeing in not only healthy, but also ill, old, or socially excluded individuals.
As physiological mechanisms that mediate such effects, the respiratory, cardiovascular, and hormonal consequences of the physical activity of singing have also been discussed Tarr et al. However, the effects of group size Weinstein et al. Empirical evidence for spiritual effects is less straightforward. In general, the psychology of religion is aware of the widespread role that music and singing play in group worship practices and as a common trigger of religious experiences Beit-Hallahmi and Argyle, There is also a rich body of qualitative research that links music both within and outside the context of religious rituals to religious experiences Maslow, ; Greeley, ; Rouget, ; Lowis, ; Gabrielsson, Quantitative studies or experiments, however, have only started to emerge.
While some of these studies examine the context of listening to religious music Lowis and Hughes, ; Atkins and Schubert, , a few others address religious experiences in the context of singing Hills and Argyle, ; Clift and Hancox, ; Miller and Strongman, Hills and Argyle , but also Clift and Hancox , found basic similarities between religious and musical experiences, with both including a social and spiritual factor.
The only study so far that has quantitatively addressed religious singing experiences in the context of a specific Christian denomination is that of Miller and Strongman They examined religious experiences during the musical part of a Pentecostal-charismatic church service in New Zealand.
In the first part of their study, they report the results of a questionnaire that asked about beliefs and experiences regarding music in church. Social or dispositional experiences were not considered. No quantitative studies could be found that address what is called here the dispositional effect in a religious context.
There is, however, some research on the underlying question, i. For the liturgical context, research exploring emotional responses and research on motivational effects are both relevant.
However, the existing study designs are incompatible and their results inconsistent: Stratton and Zalanowski and Sousou studied effects on mood states, i.
The first of these found that song lyrics had a greater effect than melody. However, the authors used only a single song as a stimulus, which, in addition, was characterized by a certain mismatch between the emotional content of the lyrics and the music.
In a sense, the much larger body of research concerning emotional responses to listening to music is relevant here as well, particularly research investigating emotional contagion effects Juslin, Another approach was adopted by Galizio and Hendrick , who explored the effects of the musical accompaniment of a text on persuasion and found that when lyrics were combined with melodies, the resulting emotional state was more positive and acceptance for the conveyed message greater.
The applicability of these studies to a liturgical context, however, is limited: They only explore situations of listening, not singing, and only some cases compare text with and without music, rather than music with and without text Stratton and Zalanowski, ; Sousou, The musical repertoire that is sung is not controlled for or taken into account in the analyses; group sizes are small; and the empirical and experimental methods applied do not always meet the highest standards Dingle et al.
In addition, the potential influence of musical and social context factors on observed effects are typically not taken into consideration.
A further goal of this study was to find person-related factors that have a moderating effect on such singing experiences. Study participation was voluntary and anonymous.
Various methods of recruitment were used, including online via mailing lists and social networks and in print via German and Austrian church newspapers. There was no monetary compensation provided for participation. With regard to congregational singing, the sample showed a very positive attitude. Participants were very much inclined toward music outside of church as well. Taken together, the sample consisted mostly of highly engaged, liturgically active Catholics with a strong affinity toward music.
This sample is therefore not representative of Catholics in general of which only 9. Starting from the abovementioned analysis of hypotheses underlying Church documents on the liturgy, we developed a scale based on 11 ad hoc formulated items that addressed social 5 and spiritual 6 experiences, the latter differentiated into anagogical experiences 4 , and the idea of singing as a form of prayer 2. We did not include any items related to the dispositional effect, given the scarcity of acknowledgment or research on it so far.
All items were formulated as a statement in the first person to which participants had to rate their agreement on a 5-point Likert scale from mostly not to mostly yes. In addition, we collected data on religious and musical behavior and attitudes, as well as socio-demographics, which we will describe in more detail below.
These items were chosen for inclusion as moderators or potential confounds. Again, there were no validated psychometric scales available for our purposes. Items were answered either via 5- or 7-point Likert scales that assessed degree of agreement, importance, or frequency, or by selecting one or more items from a list of response options.
Fifteen items were used to inquire about the frequency of various types of religious behavior, i. In addition, we asked if participants performed one or more of ten given liturgical offices.
Based on a study by Rentsch , we assumed two basic understandings of the Mass, a traditional and a secular one. Ten items were created to represent either the one or the other.
As far as possible, the actual wording was at least in part directly derived from the IGMR. In addition, four items asked about the frequency of singing at home and with regard to religious and non-religious repertoire with a 3-point Likert scale. To assess whether participants had more of a negative or a positive attitude toward singing, five items were created that asked about their opinion regarding singing in Mass and in private.
Sociodemographic variables included gender, age, nationality, marital status, education level, state of residence, diocese, and size of domicile, and finally, size of domicile during childhood. Because of the exploratory nature of the study and the need to rely mostly on self-designed scales and measurements, we inspected the collected data thoroughly with regard to distribution, correlations, and underlying structure of items.
We also conducted several reliability checks. Thus, we sought to reduce the number of potential predictors by either excluding or combining individual items into scores and indices. From the large number of items regarding religious and musical attitudes and behaviors we created composite scores and scales. Our criteria for combination and exclusion were face validity, reliability, and sufficient variance of the resulting scores.
For each participant, a mean was computed in order to serve as index value. According to a comparison of the histogram of the resulting index with a normal probability curve, it was almost normally distributed see Table 1 for descriptive statistics. Reports about performing one or more liturgical offices were recoded into a categorical variable which differentiated between no office, musical office, and other office.
The original items were designed with the intention to capture two distinct attitudes toward Mass a traditional and a secular one; Rentsch, For theoretical reasons, however, we decided to continue with both subscales. Again, a mean for each subscale and participant was computed. The resulting indices were strongly traditional and slightly secular left-skewed, but still showed a sufficiently broad variance see Table 1 for descriptive statistics.
The related items addressed various motivations for engaging in religious practices. Since we had no a priori assumption of their potential grouping, we conducted a principal component analysis with Varimax rotation to see if the items would group into distinct factors.
The first and second factors combined eight items that expressed either a motivation to be near to God or the hope that Mass or private prayer might be beneficial for the individual. Three items loaded onto both factors. For all three factors, a mean for each participant was computed. We created a scale for frequency of spiritual experiences independent of singing in Mass from four items that focused on the frequency of experiences of being in close contact or communication with God.
For each participant, a mean score from these four items was created. A principal component analysis with Varimax rotation revealed two underlying factors that explained From these, a mean score per factor and participant was computed.
The relationships between the practice and attitude variables can be seen in the correlation matrix in Table 2. The most notable patterns are the moderate to strong associations between three of the religious practice variables i.
Inasmuch as the main aim of this study was to test whether congregational singing in Catholic worship contexts today could generally afford the social and spiritual experiences that the Church expects, we first examined the means and distributions of the related items see Table 3.
Table 3. Item battery and descriptive statistics for effects of congregational singing in mass. The means of the 11 items with liturgy-relevant effects all lay above the neutral middle point of 3, ranging from 3. In eight cases, the highest scale point was also the most frequently chosen value. Of all three, the social effect was experienced most frequently. In a next step, we examined statistical relationships between our independent measures and the effects of congregational singing in Mass.
First, three separate linear multiple regression models were fitted for each effect using SPSS Version 25 method: inclusion , which included one of the three predictor types—practices, attitudes, and sociodemographic variables—in order to gain an overview of their relative strengths.
In the models with sociodemographic variables, the predictors we included were age, gender, level of education, and size of domicile during childhood and at present. The models with practice variables included Frequency of attending Mass, Performing liturgical office musical and other , and Frequency of singing in Mass, as well as the indices for Frequency of worship, Musical practice in choirs or ensembles, and Singing at home.
The models with attitude variables consisted of the indices for Religious attitude, Religious motivation, Spiritual experiences, and Musical attitudes. Wikiquote gives the same citation as the CCC. The complete works of Augustine are searchable online. I searched for qui canit bis orat , and, for good measure, qui bene cantat bis orat.
I am not going to get into edit wars on Wikiquote. Which raises the question … where did it come from and how did it get attached to St. I tried Google Books with custom date ranges. The search page showed this as an excerpt:.
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