Currency Unions and Trade: a Post‐EMU Mea Culpa
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New User Guide JUNE 12, ST. JOHN of SAN
JUNE 12, ST. JOHN OF SAN FACUNDO, CONFESSOR Errors? [email protected] St. John was born at St. Facundus in Spain, and belonged to the Augustinian Order. He was distinguished for his devotion during holy Mass; he loved peace-making and brought an end to a civil war among the factions in Salamanca. He died June 11, 1479. Commemoration of Sts. Basilides, Cyrinus, Nabor, and Nazarius: These men were Christian soldiers in the army of Maxentius. They were beheaded by order of Aurelius, prefect of Rome. New User Guide AT THE FOOT OF THE ALTAR AT THE FOOT OF THE ALTAR (Kneel) (Kneel) P: †In nómine Patris, et Fílii, et Spíritus P: †In the Name of the Father, and of Sancti. Amen. the Son, and of the Holy Spirit. Amen. P: Introíbo ad altáre Dei. P: I will go unto the altar of God. S: Ad Deum qui lætíficat juventútem S: To God, Who gives joy to my youth. meam. (Psalm 42) (Psalm 42) P: Júdica me, Deus, et discérne P: Judge me, O God, and distinguish causam meam de gente non sancta: my cause from the unholy nation, ab hómine iníquo et dolóso érue me. deliver me from the unjust and deceitful man. S: Quia tu es, Deus, fortitúdo mea: S: For Thou, O God, art my strength, quare me repulísti, et quare tristis why hast Thou cast me off? And why incédo, dum afflígit me inimícus? do I go about in sadness, while the enemy afflicts me? P: Emítte lucem tuam, et veritátem P: Send forth Thy light and Thy truth: tuam: ipsa me deduxérunt, et they have conducted me and brought adduxérunt in montem sanctum tuum, me unto Thy holy mount, and into Thy et in tabernácula tua. -
Does a Currency Union Affect Trade? the Time Series Evidence
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Dominican Rite Practicum
LSFT 2405 Dominican Rite Practicum Prepared by the Instructor 2020 Dominican School of Philosophy and Theology Fall 2020 LSFT 2405 First Meeting: Saturday, 9/5, SAP Library, 7:30 pm Dominican Rite Practicum Instructor: Fr. Augustine Thompson O.P. Office Hours: TBA at St. Albert’s Priory Course Description This course is a 1.5 unit graded liturgical practicum open to Dominican friar students, normally after residency year, best in the year of deaconal or priestly ordination. The goal is to acquire the ability to celebrate Low Mass and Missa Cantata according to the traditional Dominican Rite in Latin. The outcome will be a correct and fluid "dry Mass" celebration of the Dominican Rite Low Mass and of the Missa Cantata. These two exercises will in equal parts provide the two graded "exams" of the course. The format will be a practicum in which students perform the rite under the direction of the instructor. Admission to the Class Dominican friars who would like to be admitted to the class need to arrange an interview with the instructor. At the interview they will be asked to recite from memory the texts found on the next page. This memorization is not-negotiable and will serve to prove that the student is ready to undertake the heavy memorization element of the class. As this class is only open to Western Dominican Province student brothers it will be held at St. Albert’s with social distancing. Required Books and Materials William R. Bonniwell, ed., Dominican Ceremonial for Mass and Benediction (1946; rpt. Oakland: Dominican Liturgy Publications, 2012), $22.75, order at: http://www.lulu.com/shop/william-r-bonniwell-op/dominican-ceremonial-for-mass-and-b enediction/hardcover/product-21602438.html Dominican Altar Boys' Manual According to the Rite of the Order of Preachrs (1945; rpt. -
MA Thesis Ceremonials FINAL
ABSTRACT CEREMONIALS: A RECLAMATION OF THE WITCH THROUGH DEVISED RITUAL THEATRE by Rachel Lynn Brandenburg Rituals have been used throughout history as a way to process change and emotion. In the modern day, people are beginning to turn away from organized religion and to take on more personalized rituals and spirituality. As such, identifying as a witch is a growing phenomenon that serves to empower many personally, politically, and spiritually. This creative thesis takes an autobiographical approach to explore how ritual and the identity of the witch can be used as tools of empowerment, tracing the artist’s own journey from Catholicism to a more fluid spiritual life. On February 22nd, 2019, Ceremonials: A Ritual Play opened as part of Miami University’s Independent Artist Series. The play was devised with a student ensemble over a period of five months and stands as the culmination of a series of performance projects that sought to combine ritual and theatre. This portfolio spans the breadth of that practice-based research and includes examples from performance experiments and the devising process, as well as reflections on how ritual and devised theatre can help to empower the individual and the artist. CEREMONIALS: A RECLAMATION OF THE WITCH THROUGH DEVISED RITUAL THEATRE A Thesis Submitted to the Faculty of Miami University in partial fulfillment of the requirements for the degree of Master of Arts by Rachel Lynn Brandenburg Miami University Oxford, Ohio 2019 Advisor: Saffron Henke Reader: Julia Guichard Reader: Christiana Molldrem Harkulich ©2019 Rachel Lynn Brandenburg This Thesis titled CEREMONIALS: A RECLAMATION OF THE WITCH THROUGH DEVISED RITUAL THEATRE by Rachel Lynn Brandenburg has been approved for publication by The College of Creative Arts and Department of Theatre ____________________________________________________ Saffron Henke, MFA ______________________________________________________ Julia Guichard, MFA _______________________________________________________ Christiana Molldrem Harkulich, PhD Table of Contents 1. -
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Mea Culpa: Public Apology, Prime Minister Stephen Harper, and Indian Residential Schools Lauren Pais You cannot see the future with tears in your eyes -Navajo Proverb The adage that history is written by the victors is becoming increasingly outmoded in a world in which once “voiceless” and/or minority groups are now asserting their rights and demanding acknowledgement of, and apologies for, their past mistreatment. Indeed, the post- Cold War decades have seen a proliferation of apologies issued by heads of state, religious and community leaders, celebrities, and even corporate entities for injustices committed in the past. For example, in 1997 President Clinton apologized to the victims of Tuskegee Syphilis Experiment; in 1995 the Japanese government expressed remorse to the two hundred thousand Asian “comfort women” forced into prostitution and murdered during World War II; in 2000 Pope John Paul II issued a sweeping mea culpa for the wrongdoings of the Catholic Church over its history1; and, of greatest interest to this article, in 2008 Prime Minister Stephen Harper issued a public apology to victims of the Canadian Residential Schooling system. Public and collective apologies have captured the interest of many scholars: Roy Brooks has characterized the post-Cold War era as the “Age of Apology;”2 Emily Mitchell has labeled the 1990s as the “decade of atonement;”3 and Elazar Barkan commented on the international 1 Jason A. Edwards, “Apologizing for the Past for a Better Future: Collective Apologies in the United States, Australia and Canada,” (Southern Communication Journal Volume 75, No. 1, January-March 2010), 57. 2 Roy Brooks, Ed., When Sorry Isn't Enough: The Controversy Over Apologies and Reparations for Human Injustice (New York: NYU Press, 1999), 3. -
Thurifer at Missa Cantata
THURIFER AT MISSA CANTATA GENERAL AND HISTORICAL NOTES The Thurifer (Th) has the privilege of bearing the thurible during Mass and of the office of incensing the inferior ministers and the laity. The word thurible is derived from thus, which is Latin for incense. It is generally thought, that the thurible used by the Jews was very similar as employed at Mass now, that is, with three chains, though it is unknown if the Jewish thuribles had a cover. The thurible is also considered to be a liturgical object of great value in its symbolic use, as the thuribles made by the Jews were made of solid gold. This was perhaps done so as to imitate the Altar of Incense (on which incense was burnt three times a day), that stood outside the Temple, which was made of gold plate over wood. The history of the use of incense is very ancient, dating back to earliest ages. Incense was widely used by both the Jews in the Temple ceremonies, as commanded by Almighty God Himself, as well as by the pagan religions. In ancient times, burning incense was also used as an air freshener in countries under Roman or Asian influence; it too was used to incense the guests as a mark of respect at banquets. In fact incense was so widely used, that God Himself commanded the Jews, that the incense compound made for use in the Temple ceremonies, was to be used expressly for the Temple (i.e., God), under the penalty of death, so that it could not be used for secular functions. -
Currency Unions
Currency Unions The Harvard community has made this article openly available. Please share how this access benefits you. Your story matters Citation Alesina, Alberto, and Robert J. Barro. 2002. Currency unions. Quarterly Journal of Economics 117(2): 409-436. Published Version http://dx.doi.org/10.1162/003355302753650283 Citable link http://nrs.harvard.edu/urn-3:HUL.InstRepos:4551795 Terms of Use This article was downloaded from Harvard University’s DASH repository, and is made available under the terms and conditions applicable to Other Posted Material, as set forth at http:// nrs.harvard.edu/urn-3:HUL.InstRepos:dash.current.terms-of- use#LAA CURRENCY UNIONS* ALBERTO ALESINA AND ROBERT J. BARRO Common currencies affect trading costs and, thereby, the amounts of trade, output, and consumption. From the perspective of monetary policy, the adoption of another country's currency trades off the benefits of commitment to price stability (if a committed anchor is selected) against the loss of an independent stabilization policy. We show that the type of country that has more to gain from giving up its own currency is a small open economy heavily trading with one particular large partner, with a history of high infiation and with a business cycle highly correlated with that of the potential "anchor." We also characterize the features of the optimal number of currency unions. I. INTRODUCTION In 1947 there were 76 countries in the world; today there are 193. The growth of the numher of countries has led to a large increase in the numher of currencies in circulation; un- less one helieves that a country is, hy definition, an "optimal currency area," either there were too few currencies in 1947, or there are too many today. -
Currency Union As a Panacea for Ills in Africa: a New Institutional Framework and Theoretical Consideration
Munich Personal RePEc Archive Currency Union as a Panacea for ills in Africa: A New Institutional Framework and Theoretical Consideration Abban, Stanley Kwame Nkrumah University of Science and Technology 11 December 2020 Online at https://mpra.ub.uni-muenchen.de/105459/ MPRA Paper No. 105459, posted 25 Jan 2021 20:11 UTC 1.0 INTRODUCTION A currency union is a union to which two or more countries agree to surrender their monetary sovereignty to adopt an official currency issued by a Central Bank tasked with formulating and implementing monetary policy. Currency union came to light when there was a need for choosing a suitable exchange rate regime as an improvement on the fixed exchange rate. Comparatively, currency union is superlative to fixed exchange rate due to equalization of price through the laid down nominal convergence criteria and the introduction of a common currency to ensure greater transparency in undertaking transactions (Rose, 2000; Abban, 2020a). Currency union is touted to emanate several gains and has the potential to be disastrous based on the conditionality among member-states. Empirical studies emphasize the main advantages of currency union membership lies with the elimination of exchange rate volatility to increase savings, relaxation of policies that hinder the free movement of persons and capital to improve trade and tourism, price transparency to intensify trade, and the ability to induce greater Foreign Direct Investment (FDI) to stimulate intra-trade flows (Rose, 2000; Micco et al., 2003; Aristotelous & Fountas, 2009; Rodriguez et al, 2012). The key areas that benefit from currency union membership include production, the financial market, the labour market, tourism, the private sector, the political environment among others (Karlinger, 2002; Martinez et al, 2018; Formaro, 2020). -
France À Fric: the CFA Zone in Africa and Neocolonialism
France à fric: the CFA zone in Africa and neocolonialism Ian Taylor Date of deposit 18 04 2019 Document version Author’s accepted manuscript Access rights Copyright © Global South Ltd. This work is made available online in accordance with the publisher’s policies. This is the author created, accepted version manuscript following peer review and may differ slightly from the final published version. Citation for Taylor, I. C. (2019). France à fric: the CFA Zone in Africa and published version neocolonialism. Third World Quarterly, Latest Articles. Link to published https://doi.org/10.1080/01436597.2019.1585183 version Full metadata for this item is available in St Andrews Research Repository at: https://research-repository.st-andrews.ac.uk/ FRANCE À FRIC: THE CFA ZONE IN AFRICA AND NEOCOLONIALISM Over fifty years after 1960’s “Year of Africa,” most of Francophone Africa continues to be embedded in a set of associations that fit very well with Kwame Nkrumah’s description of neocolonialism, where postcolonial states are de jure independent but in reality constrained through their economic systems so that policy is directed from outside. This article scrutinizes the functioning of the CFA, considering the role the currency has in persistent underdevelopment in most of Francophone Africa. In doing so, the article identifies the CFA as the most blatant example of functioning neocolonialism in Africa today and a critical device that promotes dependency in large parts of the continent. Mainstream analyses of the technical aspects of the CFA have generally focused on the exchange rate and other related matters. However, while important, the real importance of the CFA franc should not be seen as purely economic, but also political. -
Currency Unions and Trade: a Post‐EMU Reassessment Reuven Glick and Andrew K
Currency Unions and Trade: A Post‐EMU Reassessment Reuven Glick and Andrew K. Rose* Revised Draft: March 18, 2016 Comments Welcome Abstract In our European Economic Review (2002) paper, we used pre‐1998 data on countries participating in and leaving currency unions to estimate the effect of currency unions on trade using (then‐) conventional gravity models. In this paper, we use a variety of empirical gravity models to estimate the currency union effect on trade and exports, using recent data which includes the European Economic and Monetary Union (EMU). We have three findings. First, our assumption of symmetry between the effects of entering and leaving a currency union seems reasonable in the data. Second, our preferred methodology indicates that EMU has boosted exports by around 50%. While other estimation techniques yield different results, a panel approach with both time‐varying country and dyadic fixed effects on a large span of data (across both countries and time) seems to deliver insensitive and reliable results. Third, different currency unions have different trade effects. Keywords: gravity, exports, bilateral, common, fixed, time‐varying, country, specific. JEL Classification Numbers: F15, F33 Reuven Glick Andrew K. Rose (correspondence) Federal Reserve Bank of San Francisco Haas School of Business 101 Market St., University of California San Francisco CA 94105 Berkeley, CA USA 94720‐1900 Tel: (415) 974‐3184 Tel: (510) 642‐6609 Fax: (415) 974‐2168 Fax: (510) 642‐4700 E‐mail: [email protected] E‐mail: [email protected] * Glick is Group Vice President for International Research, Economic Research Department, Federal Reserve Bank of San Francisco. -
English-Latin Missal
ENGLISH-LATIN MISSAL International Union of Guides and Scouts of Europe © www.romanliturgy.org, 2018: for the concept of booklets © apud Administrationem Patrimonii Sedis Apostolicæ in Civitate Vaticana, 2002: pro textibus lingua latina © International Commission on English in the Liturgy Corporation, 2010: all rights reserved for the English texts The Introductory Rites When the people are gathered, the Priest approaches the altar with the ministers while the Entrance Chant is sung. Entrance Antiphon: Monday, January 29 p. 26. Tuesday, January 30 p. 27. Wednesday, January 31 p. 30. When he has arrived at the altar, after making a profound bow with the ministers, the Priest venerates the altar with a kiss and, if appropriate, incenses the cross and the altar. Then, with the ministers, he goes to the chair. When the Entrance Chant is concluded, the Priest and the faithful, standing, sign themselves with the Sign of the Cross, while the Priest, facing the people, says: In nómine Patris, et Fílii, et Spíritus In the name of the Father, and of the Sancti. Son, and of the Holy Spirit. The people reply: Amen. Amen. Then the Priest, extending his hands, greets the people, saying: Grátia Dómini nostri Iesu Christi, et The grace of our Lord Jesus Christ, and cáritas Dei, et communicátio Sancti the love of God, and the communion of Spíritus sit cum ómnibus vobis. the Holy Spirit, be with you all. Or: Grátia vobis et pax a Deo Patre nostro Grace to you and peace from God our et Dómino Iesu Christo. Father and the Lord Jesus Christ. -
In Latin and English
THE HOLY MASS OF THE SECOND VATICAN COUNCIL in Latin and English for the Solemn Celebration of the Ordinary Form of the Roman Rite at St. John the Beloved Catholic Church in McLean, Virginia “Particular law remaining in force, the use of the Latin language is to be preserved in the Latin rites.” (Vatican II, Sacrosanctum Concilium, n. 36) “Steps should be taken so that the faithful may also be able to say or to sing together in Latin those parts of the Ordinary of the Mass which pertain to them.” (Vatican II, Sacrosanctum Concilium, n. 50) “Pastors of souls should take care that besides the vernacular ‘the faith- ful may also be able to say or sing together in Latin those parts of the Ordinary of the Mass which pertain to them.”’ (Sacred Congregation of Rites, Musicam sacram (1967), n. 47) “The Roman Church has special obligations towards Latin, the splen- did language of ancient Rome, and she must manifest them whenever the occasion presents itself.” (John Paul II, Dominicae cenae (1980), n. 10) “Mass is celebrated either in Latin or in another language, provided that liturgical texts are used which have been approved according to the norm of law. Except in the case of celebrations of the Mass that are scheduled by the ecclesiastical authorities to take place in the language of the people, Priests are always and everywhere permitted to celebrate Mass in Latin.” (Congregation for Divine Worship and the Discipline of the Sacraments, Redemptionis Sacramentum (2004), n. 112) “I ask that future priests, from their time in the seminary, receive the preparation needed to understand and to celebrate Mass in Latin, and also to use Latin texts and execute Gregorian chant; nor should we for- get that the faithful can be taught to recite the more common prayers in Latin, and also to sing parts of the liturgy to Gregorian chant.” (Bene- dict XVI, Sacramentum caritatis (2007), n.