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En ligne: http://www.revistasignum.com; Taking as its point of departure the case of Provence as documented in the diplomatic sources of Benedictine monasteries and in hagiography, this article demonstrates that the increase in the conversion of adults in the second half of the eleventh century is unrelated to a supposed decline in child oblation. Contrary to the traditional perspective, oblation appears to remain stable and the oblate monk (nutritus) is still the ideal model of monastic perfection as opposed to the converted monk (conversus), an alternative model then offered to the seigniorial aristocracy.; À partir de l'étude du cas provençal, en croisant les éléments issus des sources diplomatiques, notamment des monastères bénédictins, et les exemples posés par l'hagiographie, cet article cherche à montrer que la multiplication des conversions d'adultes dans la deuxième moitié du XIe siècle, ne signifie pas le déclin de l'oblation d'enfants. À l'inverse de ce qui est souvent décrit par l'historiographie, l'oblation semble demeurer stable, au même titre que le moine-oblat (nutritus) demeure le modèle idéal de la perfection monastique face au moine-converti (conversus), offert alors comme alternative à l'aristocratie seigneuriale.

Taking as its point of departure the case of Provence as documented in the diplomatic sources of Benedictine monasteries and in hagiography, this article demonstrates that the increase in the conversion of adults in the second half of the eleventh century is unrelated to a supposed decline in child oblation. Contrary to the traditional perspective, oblation appears to remain stable and the oblate monk (nutritus) is still the ideal model of monastic perfection as opposed to the converted monk (conversus), an alternative model then offered to the seigniorial aristocracy., À partir de l'étude du cas provençal, en croisant les éléments issus des sources diplomatiques, notamment des monastères bénédictins, et les exemples posés par l'hagiographie, cet article cherche à montrer que la multiplication des conversions d'adultes dans la deuxième moitié du XIe siècle, ne signifie pas le déclin de l'oblation d'enfants. À l'inverse de ce qui est souvent décrit par l'historiographie, l'oblation semble demeurer stable, au même titre que le moine-oblat (nutritus) demeure le modèle idéal de la perfection monastique face au moine-converti (conversus), offert alors comme alternative à l'aristocratie seigneuriale.

This paper deals with specific and important effects of machinery and mechanisms in deep soil cultivation by subsoiling and trashing. Soil cultivation by trashing working bodies improves water conservation in soils, their fertility and yields and significantly affects total energy consumption. Energy consumpation, effects and consequences which occured in soils are significant parameters in adoption of machinery and tractors for trashing, especialy dry soils. Nowdays, reduced tillage, because of economic reasons, signifficantly influence plant production effects, first of all crop yield. Rational solutions of machinery and technologies in this field require serious research. U radu su opisani značajni i specifični faktori uticaja primene mašina i agregata u postupcima duboke obrade zemljišta podrivanjem i rastresanjem. Duboka obrada zemljišta razrivačkim (podrivačkim) radnim telima sa zadatkom poboljšanja procesa konzervacije vlage u zemljištu i plodnosti zemljišta i prinosa, značajno utiče na ukupnu potrošnju energije. Potrošnja energije ostvareni efekti i posledice koje nastaju u zemljištu su značajni parametri kod izbora mašina i traktora kojima se obavlja podrivanje i rastresanje posebno u nedostatku vlage u zemljištu. Poslednjih godina redukovana obrada zemljišta iz poznatih razloga (ekonomska kriza) značajno utiče na efekte biljne proizvodnje, prvenstveno prinose poljoprivrednih kultura. Racionalna rešenja mašina i tehnologija u ovoj oblasti zahtevaju ozbiljna istraživanja.

textes réunis par Patrick Henriet, Anne-Marie Legras Mireille Corbier; International audience

Mireille Corbier,; International audience

M. Corbier; International audience

Continuity or Fracture ? Adoption in Merovingian Law. Adoption was an essential and permanent reality throughout the history of Roman antiquity. Later, during the Merovingian period, adoption came to play a secondary role, as henceforth marriage constituted the main basis for constructing family alliances. Merovingian law saw adoption in the form of adoptio in hereditatem or affatomie, the practice of which is attested to by documents and narrative sources. However, considering the sparsity of concrete examples which have come down to us, the reality of adoption seems to have been a marginal one., L'adoption est un phénomène essentiel et permanent dans toute l'histoire de l'antiquité romaine. Elle joue ensuite un rôle secondaire à l'époque mérovingienne, où le mariage constitue alors le meilleur support des alliances entre les familles. Le droit mérovingien ne l'envisage que sous la forme de l'adoptio in hereditatem ou affatomie, dont la pratique est attestée par les formulaires et les sources narratives. Mais étant donné le peu d'exemples concrets dont on dispose, le phénomène devait être marginal., Santinelli Emmanuelle. Continuité ou rupture ? L'adoption dans le droit mérovingien. In: Médiévales, n°35, 1998. L'adoption. Droits et pratiques, sous la direction de Didier Lett et Christopher Lucken. pp. 9-18.

The term ‘atonement’ is so deeply embedded in Christian discourse that every systematic theologian feels obliged to have a doctrine under this heading. And yet the word is so variously used that some of these doctrines have little in common except the name. In its broad etymological meaning, at-one-ment signifies becoming one with God — not ontologically, but in the sense of entering into a right relationship with our Creator, this being the process or state of salvation. But in its narrower sense atonement refers to a specific method of receiving salvation, one presupposing that the barrier to this is guilt. It is in this context that we find the ideas of penalty, atonement, redemption, sacrifice, oblation, propitiation, expiation, satisfaction, substitution, forgiveness, acquittal, ransom, justification, remission of sins, forming a complex of ideas which has long been central to the Western or Latin development of Christianity.

The agnihotra, daily evening and morning offering of milk, is a lifelong duty of those who have placed the sacred fires. The prevalence of this rite among the Ksatriyas, engaged in fights and expeditions, encountered a problem of oblation in the case that no milk (or other substitutes) was found. A dialogue on this question between King Janaka and Yajnavalkya (Vajasaneya) is transmitted in four versions, which are divided as follows: 1) Satapatha-Brahmana (Madhyandina) XI 3, 1, Satapatha-Brahmana (Kanva) III 1, 4, Jaiminiya-Brahmana I 19f.; 2) Vadhala-Anvakhyana II 13. A philological and comparative examination of the texts reveals that VadhAnv II 13 has remodeled the original dialogue in various points. The most remarkable is Vajasaneya's last answer which has been totally changed according to JB I 22 and SB (M) II 3, 1, 36, so that Vajasaneya teaches to Janaka a manner of offering opposed to his own theory recorded in SB. VadhAnv ultimately rejects furthermore this teaching. Thus it is supposed that VadhAnv has intentionally transformed and utilized the dialogue in order to exhibit its superiority to the Vajasaneyin school (SB) with a strong sense of rivalry against this.

If the origins of Greek tragedy are presided over by "the grotesque shadow of a goat," the traditions of modern European drama are historically under the shadow of the Christian sacrifice.1 In what follows I will be exploring the impact of Reformation theology and politics upon two ritual dramas: the Mass and the saint plays. The displaying and resacrifice of Christ, on the one hand, and the representation of the martyred saints, on the other, were both "dramas" based upon the re-creation of past events. The saint plays, it is now known, particularly emphasized native "British" or English history; through my reconstruction of the plays on St. Thomas Becket, I will suggest a new genealogy for the English history play. The alteration and suppression of medieval cultural forms drove their energies into new channels, creating a new form of historical drama, in which a sense of commemoration takes precedence over the sense of presence. The Protestant Reformation brought to the Mass, and specifically to the doctrine of the Real Presence in the Eucharist, a revolutionary change which was historicizing in conception. In the Catholic Mass, the sacrifice or oblation of Christ is understood to happen again in the consecration. This sacrifice is "present" in two senses of the word: the sacrifice happens in the present moment, and Christ's body is present physically in the Eucharist. The Mass represents a past event, the sacrifice of Christ; yet that event is understood somehow not to be past, but rather to be perennially repeated through the efficacy of the ritual. Witnessing the resacrifice of Christ brings the spectator-I use the term because most attendants at a medieval Mass were not communicants-to a "timeless" cultural site, there to contact the presence of the dead.2 But in Reformation England, the service for the Lord's Supper, created mainly by Archbishop Thomas Cranmer

In the twelfth century, when military orders were first being established, the custom of child oblation was in decline in western monasteries, and the novitiate was acquiring a new importance. New foundations of monks and regular canons sought to ensure that recruits were subjected to a period of testing and training before they made their profession, while at Cluny Peter the Venerable insisted on a probationary period of at least a month. Since the rules governing their conventual life were based upon those of existing religious institutions, the military orders were inevitably influenced by these trends. They rejected the practice of child oblation and in most cases instituted a period of probation for recruits. The rule which was compiled in 1128 for the Temple the earliest of the military orders made provision for a novitiate,1 and at the turn of the twelfth and thirteenth centuries Templar regulations were adopted both by the Teutonic order and by the Swordbrethren in Livonia.2 The customs of the Teutonic order were in turn borrowed several decades later by the brothers of St. Thomas of Acre.3 Decrees concerning a probationary period were included in a new version of the rule of the Teutonic order drawn up towards the middle of the thirteenth century, and also in the rule which Urban IV gave in 1261 to the order of the Blessed Virgin Mary, which had been founded in Italy and whose members became known as fratres gaudentes.4 The military orders which were linked either directly or indirectly with the Cistercians including not only Calatrava but also lesser foundations such as Avis were expected to follow Cistercian practice and therefore also instituted a novitiate, as is clear from some of their decrees.5

Expositions of the Sacraments of Baptism and the Eucharist usually concentrate on their meaning as between God, the Church itself and the individual candidate or communicant. J. S. Whale, for example, in Christian Doctrine1 speaks of the Communion as (a) Memorial, (b) the Mediation of God's Presence, and (c) the Union of the Historical with what is beyond History. Or again, the Scottish Manual of Church Doctrine2 defines Baptism as follows: ‘The outward part in this Sacrament is washing with water in the Name of the Holy Trinity. The inward part is “engrafting” into Christ, regeneration, remission of sins, and giving up to God.’ The Lord's Supper is explained3 as a supreme act of worship, a commemoration, the oblation of all possible praise, the utmost act of prayer and intercession, and a supreme means of grace. Only at the very end of the Chapter on Ordinance do we find these words4: ‘Further still, Christ is the propitiation not for our sins only but for the sins of the whole world. Laying hold of Him for its own need, the soul apprehends its debt to remember the need of the world without, for which Christ also died.’ This thought, which makes the Communion a reminder of the need to evangelise only, has a very strong flavour of pietism and ‘separateness’. One could find oneself at one with this even when celebrating in the secrecy of the Catacomb.

A number of Robert Creeley's poems, certainly most of the best, are in form addresses to another being. They differ from the absolute subjective outcry addressed to no-one in particular or the universe in general (lyric) and from statement attributed as if objective to various persons addressing one another (drama). In the category to which these poems belong the writer speaks in his own person to someone else. Among the verse-forms used in English the sonnet became for a long time practically identified with it. It is of the nature of the address that the being spoken to should remain mute. The poems are obliged to perform their act or exercise without benefit of participation and without the aid of answer or cue: for any such aid they can only look to the practice of self-examination. In this onesidedness they partake of the nature of an act of homage or worship, an oblation to a divinity, a gift to a friend, a love-token. There may be response supposed, but none which really influences the act. Nevertheless