Thesis Chapters by Georges Staelens
Roots Blooming Roots: An Ecumenical Perspective on the Coming Revision of the US Episcopal 1979 Book of Common Prayer, 2018
The last General Convention of the Episcopal Church of the United States of America, of July 2018... more The last General Convention of the Episcopal Church of the United States of America, of July 2018, has approved the measure A068 Plan for the Revision of the Book of Common Prayer.
The General Convention has given green light to a project that had been simmering over all on the basis level of the Church. Unlike other propositions of BCP revision, my prospect is thoroughly ecumenical. I know from experience that for many people inside or outside the Episcopal Church, ecumenism is irrelevant ; for some, the Episcopal Church has crossed too many lines : women’s ordination, same-gender marriage, a few controversial clergy-persons etc. ; some others do not understand why the Episcopalians would still compromise with misogynist, homophobic, and other lesser enlightened Christians. For these groups, as opposite as they seem to be, ecumenism and liturgy are first-world problems.
In spite of this, I believe that the love of God goes hand in hand with the love for the neighbour, and our Lord Jesus Christ seems to have accepted one-year salary’s worth of perfume on his body from a friend, although others argued that it could have been put to better use. As for the ecumenism, Christian unity has been under inner attack almost since the Pentecost, but notwithstanding the “ecumenical winter” which we see now, there is reason to believe that opportunities such as the BCP revision may be open doors to an ecumenical spring.
Therefore, my objective is to offer to the public an informed opinion about additional guidelines to follow for the BCP revision, bearing in mind the unity of the Christians.
My strategy is to take the 1979 BCP, analyse thematically its parts, describe its ecumenical flaws and strengths – how did this change distance the Episcopal Church from other Churches ? how did that change help the Christian unity ? how does that element manifest the one faith of the Church catholic ? – and prospect a better way of correcting the errors in the future, and of preserving what is good.
The proposed changes are not merely theoretical. Most of them have been tried in practice. The General Convention calls for experimentation at the basis level, under the supervision of the bishops. However, long before the call, many congregations have already had experiments of their own. Other people may share different kinds of experimental liturgies ; the ones which are shown here have followed, as I have said, an ecumenical approach.
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Drafts by Georges Staelens
A handful of shared Romanian and Lombard words of obscure origin are put in parallel, with a try ... more A handful of shared Romanian and Lombard words of obscure origin are put in parallel, with a try of etymology. This 31-page paper is an abstract of my French-language book.
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Cuvîntul "strugure" are rude foarte apropiate în limbile reto-romană şi valonă (noutate), şi mai ... more Cuvîntul "strugure" are rude foarte apropiate în limbile reto-romană şi valonă (noutate), şi mai îndepărtate omoloagele din greacă şi limbile germanice (lucru ştiut).
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Cuvîntul "moş" există şi în limba lombardă, şi e înrudit cu cuvinte piemonteze, provenind din sub... more Cuvîntul "moş" există şi în limba lombardă, şi e înrudit cu cuvinte piemonteze, provenind din substratul celtic.
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Ceci est le brouillon de la deuxième édition de l'Étymologie roumaine revisitée. Dans la première... more Ceci est le brouillon de la deuxième édition de l'Étymologie roumaine revisitée. Dans la première édition du livre, je n'avais pas encore pris connaissance des formes proto-celtiques reconstruites, ni sur les formes anciennes qui sont à la base de celles-ci. Dans l'Étymologie roumaine revisitée, je refute l'hypothèse "classique" d'un substrat dacique de la langue roumaine. Ma conclusion: il n'y a rien de dace dans la langue roumaine. Au contraire, pas mal de mots roumains sont celtiques, surtout de substrat et moins d'adstrat. Je remets en question l'origine supposée slave d'une panoplie d'autres mots. Je montre aussi la latinité de toute une série de mots, sciemment ignorés par les régimes politiques du 20e siècle. Je propose également des étymologies germaniques et hongroises pour d'autres mots. Dans ma méthodologie, j'apporte une contribution importante à ma pratique de la langue wallonne.
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Étymologie roumaine revisitée
Revisited etymology of words of the Romanian language.
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Papers by Georges Staelens
Acest articol analizează influenţele fonetice, morfologice, sintactice şi de vocabular a limbilor... more Acest articol analizează influenţele fonetice, morfologice, sintactice şi de vocabular a limbilor longobarde şi alemanice asupra limbii române.
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Întroducere Pe 18 februarie 2020, am trimes redacţiunii revistei Li Rantoele gazete un articol în... more Întroducere Pe 18 februarie 2020, am trimes redacţiunii revistei Li Rantoele gazete un articol în care luam douăzeci şi trei de cuvinte ori familii de cuvinte din limba văleană 1 , şi le comparam cu echivalentele lor din limbile alpine, precum şi cu alte rudenii etimologice din limba română, din limba aromână, şi din limbile celtice vechi şi contemporane. Din listă, primul cuvînt era apicî, « a apuca », iar pe cel deal douăzecilea loc aveam troke, troclêye, « ciorchine », cărora le-am dat românescul strugure drept echivalent etimologic. Nu toate cuvintele au întrat în numărul 93 al revistei, deoarece aveam la dispoziţiune doar o pagină, iar articolul meu depăşea spaţiul disponibil. Drept aceea, Lucien Mahin, redactorul-şef, a împărţit articolul meu în două. Pe 16 maiu am scris o întroducere nouă, căreia i-am adaos a doua parte a articolului ; acestea au fost publicate în numărul 94 al revistei (vezi un fragment în imaginea deasupra). Pentru amănunte, vă poftesc a vă uita la fotocopiile din anexă. 1 Etnonimul tradiţional românesc e vălean, având în vedere că Wallendorf dă pe româneşte Văleni, acolo unde s'au aşezat coloniştii belgieni în Ardeal. Spunem româneşte văleni, cum spunem nemţi, saşi, tăuţi etc., cât că se preferă în zilele noastre germani, saxoni, slovaci etc., deci şi valoni.
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Thesis Chapters by Georges Staelens
The General Convention has given green light to a project that had been simmering over all on the basis level of the Church. Unlike other propositions of BCP revision, my prospect is thoroughly ecumenical. I know from experience that for many people inside or outside the Episcopal Church, ecumenism is irrelevant ; for some, the Episcopal Church has crossed too many lines : women’s ordination, same-gender marriage, a few controversial clergy-persons etc. ; some others do not understand why the Episcopalians would still compromise with misogynist, homophobic, and other lesser enlightened Christians. For these groups, as opposite as they seem to be, ecumenism and liturgy are first-world problems.
In spite of this, I believe that the love of God goes hand in hand with the love for the neighbour, and our Lord Jesus Christ seems to have accepted one-year salary’s worth of perfume on his body from a friend, although others argued that it could have been put to better use. As for the ecumenism, Christian unity has been under inner attack almost since the Pentecost, but notwithstanding the “ecumenical winter” which we see now, there is reason to believe that opportunities such as the BCP revision may be open doors to an ecumenical spring.
Therefore, my objective is to offer to the public an informed opinion about additional guidelines to follow for the BCP revision, bearing in mind the unity of the Christians.
My strategy is to take the 1979 BCP, analyse thematically its parts, describe its ecumenical flaws and strengths – how did this change distance the Episcopal Church from other Churches ? how did that change help the Christian unity ? how does that element manifest the one faith of the Church catholic ? – and prospect a better way of correcting the errors in the future, and of preserving what is good.
The proposed changes are not merely theoretical. Most of them have been tried in practice. The General Convention calls for experimentation at the basis level, under the supervision of the bishops. However, long before the call, many congregations have already had experiments of their own. Other people may share different kinds of experimental liturgies ; the ones which are shown here have followed, as I have said, an ecumenical approach.
Drafts by Georges Staelens
Papers by Georges Staelens
The General Convention has given green light to a project that had been simmering over all on the basis level of the Church. Unlike other propositions of BCP revision, my prospect is thoroughly ecumenical. I know from experience that for many people inside or outside the Episcopal Church, ecumenism is irrelevant ; for some, the Episcopal Church has crossed too many lines : women’s ordination, same-gender marriage, a few controversial clergy-persons etc. ; some others do not understand why the Episcopalians would still compromise with misogynist, homophobic, and other lesser enlightened Christians. For these groups, as opposite as they seem to be, ecumenism and liturgy are first-world problems.
In spite of this, I believe that the love of God goes hand in hand with the love for the neighbour, and our Lord Jesus Christ seems to have accepted one-year salary’s worth of perfume on his body from a friend, although others argued that it could have been put to better use. As for the ecumenism, Christian unity has been under inner attack almost since the Pentecost, but notwithstanding the “ecumenical winter” which we see now, there is reason to believe that opportunities such as the BCP revision may be open doors to an ecumenical spring.
Therefore, my objective is to offer to the public an informed opinion about additional guidelines to follow for the BCP revision, bearing in mind the unity of the Christians.
My strategy is to take the 1979 BCP, analyse thematically its parts, describe its ecumenical flaws and strengths – how did this change distance the Episcopal Church from other Churches ? how did that change help the Christian unity ? how does that element manifest the one faith of the Church catholic ? – and prospect a better way of correcting the errors in the future, and of preserving what is good.
The proposed changes are not merely theoretical. Most of them have been tried in practice. The General Convention calls for experimentation at the basis level, under the supervision of the bishops. However, long before the call, many congregations have already had experiments of their own. Other people may share different kinds of experimental liturgies ; the ones which are shown here have followed, as I have said, an ecumenical approach.