text:
Dallin H. Oaks
From a fireside address given at Brigham Young University, 5 August 1990.

Sin and Suffering

We are concerned that some people have a very lax attitude toward sin. Some young people say, “I’ll just have a few free ones, and then I’ll repent quickly and go on a mission [or get married in the temple], and everything will be all right.”

Young people are not the only ones with a lax attitude toward sin. We know of mature members of the Church who commit serious transgressions knowingly and deliberately, relying on their supposed ability to repent speedily and be “as good as new.” Such persons want the present convenience or enjoyment of sin and the future effects of righteousness, in that order. They want to experience the sin but avoid its effects.

The Book of Mormon describes such persons: “And there shall also be many which shall say: Eat, drink, and be merry; nevertheless, fear God—he will justify in committing a little sin; yea, lie a little, take the advantage of one because of his words, dig a pit for thy neighbor; there is no harm in this; and do all these things, for tomorrow we die; and if it so be that we are guilty, God will beat us with a few stripes, and at last we shall be saved in the kingdom of God.” (2 Ne. 28:8.)

The attitudes and positions of such persons are exactly opposite those of the Savior, who never experienced sin, but whose atoning sacrifice subjected him to all of its anguish.

To minimize misunderstanding, I will give some illustrations of the kinds of things I mean when I refer to sin or transgression. In its widest application, sin includes every irregularity of behavior, every source of uncleanliness. But many things that are sins under this widest definition are just grains of sand that do not block our progress on the path toward eternal life. The sins I refer to, however, are the serious transgressions, the boulder-size obstacles that block the path and cannot be removed without prolonged repentance.

During one week last month, a knowledgeable observer listed some of the crimes reported in a Utah newspaper and then struck off those where the accused was not a member of the Church. The remaining list provides illustrations of the kinds of sins in which Latter-day Saints are involved:

  • Fraud

  • Sale of illegal drugs

  • Aggravated assault

  • Aggravated kidnapping

  • Sexual abuse

  • A professional having sexual relations with a client

Church disciplinary records make us aware of other serious transgressions rarely reported in the press: adultery, fornication, polygamy, and apostasy.

To the people of this continent, the Savior spoke of the final judgment, when he would “be a swift witness against the sorcerers, and against the adulterers, and against false swearers, and against those that oppress the hireling in his wages.” (3 Ne. 24:5.)

Those are some illustrations of serious transgressions. Others could be given.

Basic Principles

As background, let us review some familiar principles.

  1. 1.

    One of the principal purposes of this life is for God to test his children, to see whether we will keep his commandments. (See Abr. 3:25.)

  2. 2.

    Therefore, this life is “a probationary time,” as Alma called it, “a time to repent and serve God.” (Alma 42:4.)

  3. 3.

    The breaking of a commandment of God is sin.

  4. 4.

    In the final judgment, we will stand before God to be judged according to our works. (See Alma 11:41; 3 Ne. 26:4; D&C 19:3.)

  5. 5.

    For every sin there is “a punishment affixed.” (Alma 42:18; see also Amos 3:1–2.)

  6. 6.

    Those who have broken the commandments of God and have not repented in this life will “stand with shame and awful guilt before the bar of God.” (Jacob 6:9.) They will have “an awful view of their own guilt and abominations.” (Mosiah 3:25.) The scriptures describe this as “a lively sense of … guilt, and pain, and anguish, which is like an unquenchable fire, whose flame ascendeth up forever and ever.” (Mosiah 2:38.)

  7. 7.

    The awful demands of justice upon those who have violated the laws of God, the “state of misery and endless torment” (Mosiah 3:25) described in these scriptures, can be mediated by the atonement of Jesus Christ. This is the essence of the gospel of Jesus Christ.

What do these basic principles mean in the case of a lax Latter-day Saint who deliberately commits a serious transgression in the expectation that he or she will enjoy the effects or benefits of the sin now and then make a speedy and relatively painless repentance and soon be as good as new?

The Book of Mormon teaches that the Savior does not redeem men “in their sins.” (Alma 11:34, 36, 37; Hel. 5:10.) “The wicked remain as though there had been no redemption made, except it be the loosing of the bands of death.” (Alma 11:41.) The Savior came to redeem men “from their sins because of repentance” and upon the “conditions of repentance.” (Hel. 5:11; italics added.)

One of those conditions of repentance is faith in the Lord Jesus Christ, including faith in, and reliance upon, his atoning sacrifice. As Amulek taught: “He that exercises no faith unto repentance is exposed to the whole law of the demands of justice; therefore only unto him that has faith unto repentance is brought about the great and eternal plan of redemption.” (Alma 34:16.)

Personal Suffering for Sin

Another condition of repentance is suffering or punishment for the sin. In the words of Alma, “Repentance could not come unto men except there were a punishment.” (Alma 42:16.)

Where there has been sin, there must be suffering.

Perhaps the greatest statement of this principle in all the scriptures is the revelation the Lord gave to the Prophet Joseph Smith in March 1830. (See D&C 19.) Here the Lord reminds us of “the great day of judgment” when all will be judged according to their works. (D&C 19:3.) He explains that the “endless” or “eternal” torment or punishment that comes from sin is not punishment without end. It is the punishment of God, who is endless and eternal. (See D&C 19:10–12.)

In this setting, the Savior of the world commands us to repent and keep his commandments. “Repent,” he commands, “lest … your sufferings be sore—how sore you know not, how exquisite you know not, yea, how hard to bear you know not.

“For behold, I, God, have suffered these things for all, that they might not suffer if they would repent;

“But if they would not repent they must suffer even as I;

“Which suffering caused myself, even God, the greatest of all, to tremble because of pain, and to bleed at every pore, and to suffer both body and spirit—and would that I might not drink the bitter cup, and shrink—

“Nevertheless, glory be to the Father, and I partook and finished my preparations unto the children of men.

“Wherefore, I command you again to repent, lest I humble you with my almighty power; and that you confess your sins, lest you suffer these punishments of which I have spoken.” (D&C 19:15–20.)

As we consider these sobering words of the Savior, we realize that there is something very peculiar about the state of mind or “heart” of the person who deliberately commits sin in the expectation that he or she will speedily and comfortably repent and continue as a servant of God, preaching repentance and asking others to come unto Christ. I will illustrate the peculiarity of this attitude with an analogy.

The mother of a large family is burdened almost past the point of endurance. Every waking hour is spent serving the needs of her large family: meals, mending, transporting, counseling, caring for those who are sick, comforting those who mourn, and administering to every other need a mother can understand. She has committed herself to do everything within her power to serve the needs of her children.

She is giving her life for them. The children know she will attempt to carry whatever load is placed upon her. Most of them are considerate and do all they can to minimize her burden. But some, knowing of her willingness to serve, heedlessly pile more and more tasks on the weary mother. “Don’t worry about it” is their attitude; “she’ll carry it. She said she would. Drop it on Mom, and we’ll just have a good time.”

In this analogy, I am obviously likening the heedless children to those who sin in the expectation that someone else will bear the burden of suffering. The one who bears the burden is our Savior.

Am I suggesting that the benefits of the Atonement are not available for the person who heedlessly sins? Of course not. But I am suggesting that there is a relationship between sin and suffering that is not understood by people who knowingly sin in the expectation that all the burden of suffering will be borne by Another, that the sin is all theirs but that the suffering is all His. That is not the way. Repentance, which is an assured passage to an eternal destination, is nevertheless not a free ride.

Let us recall two scriptures: (1) “Repentance could not come unto men except there were a punishment” (Alma 42:16); and (2) the Savior said that he had suffered these things for all, “that they might not suffer if they would repent; but if they would not repent they must suffer even as I” (D&C 19:16–17).

This obviously means that the unrepentant transgressor must suffer for his own sins. Does it also mean that a person who repents does not need to suffer at all because the entire punishment is borne by the Savior? That cannot be the meaning because it would be inconsistent with the Savior’s other teachings. What is meant is that the person who repents does not need to suffer “even as” the Savior suffered for that sin. Sinners who are repenting will experience some suffering, but because of their repentance and the Atonement, they will not experience the full, “exquisite” extent of eternal torment the Savior suffered.

President Spencer W. Kimball, who gave such comprehensive teachings on repentance and forgiveness, said that personal suffering “is a very important part of repentance. One has not begun to repent until he has suffered intensely for his sins. … If a person hasn’t suffered, he hasn’t repented.” (The Teachings of Spencer W. Kimball, Salt Lake City: Bookcraft, 1982, pp. 88, 99.)

The Savior taught this principle when he said that his atoning sacrifice was for “all those who have a broken heart and a contrite spirit; and unto none else can the ends of the law be answered.” (2 Ne. 2:7.) The repentant sinner who comes to Christ with a broken heart and a contrite spirit has been through a process of personal pain and suffering for sin. He understands the meaning of Alma’s statement that “none but the truly penitent are saved.” (Alma 42:24.)

Bruce C. Hafen has described how some people look “for shortcuts [to repentance] and easy answers, thinking that quick confessions or breezy apologies alone are enough.” (The Broken Heart, Salt Lake City: Deseret Book Co., 1989, p. 150.) President Kimball said, “Very frequently people think they have repented and are worthy of forgiveness when all they have done is to express sorrow or regret at the unfortunate happening.” (Teachings of Spencer W. Kimball, p. 87.) There is a big difference between the “godly sorrow [that] worketh repentance” (2 Cor. 7:10), which involves personal suffering, and the easy and relatively painless sorrow for being caught, or the misplaced sorrow Mormon described as “the sorrowing of the damned, because the Lord would not always suffer them to take happiness in sin” (Morm. 2:13).

Alma the Younger certainly understood that easy and painless sorrow was not a sufficient basis for repentance. His experience, related in detail in the Book of Mormon, is our best scriptural illustration of the fact that the process of repentance is filled with personal suffering for sin.

Alma said that after he was stopped in his wicked course, he was “in the darkest abyss” (Mosiah 27:29), “racked with eternal torment, for my soul was harrowed up to the greatest degree and racked with all my sins.

“Yea, I did remember all my sins and iniquities, for which I was tormented with the pains of hell.” (Alma 36:12–13.)

He tells how “the very thought of coming into the presence of … God did rack [his] soul with inexpressible horror.” (Alma 36:14.) He speaks of being “harrowed up by the memory of [his] many sins.” (Alma 36:17.) After three days and three nights of what he called “the most bitter pain and anguish of soul,” he cried out to the Lord Jesus Christ for mercy and received “a remission of [his] sins.” (Alma 38:8.)

All of our personal experience confirms the fact that we must endure personal suffering in the process of repentance—and for serious transgressions, that suffering can be severe and prolonged.

In the August 1990 issue of the Ensign, a repenting transgressor who was excommunicated describes his personal feelings: he speaks of “tearful hours,” “wish[ing] to be covered by a million mountains,” “crushed by the shame,” “dark blackness,” and “anguish … as wide as eternity.” (Pp. 22–24.)

Why is it necessary for us to suffer on the way to repentance for serious transgressions? We tend to think of the results of repentance as simply cleansing us from sin. But that is an incomplete view of the matter. A person who sins is like a tree that bends easily in the wind. On a windy and rainy day, the tree bends so deeply against the ground that the leaves become soiled with mud, like sin. If we focus only on cleaning the leaves, the weakness in the tree that allowed it to bend and soil its leaves may remain. Similarly, a person who is merely sorry to be soiled by sin will sin again in the next high wind. The susceptibility to repetition continues until the tree has been strengthened.

When a person has gone through the process that results in what the scriptures call a broken heart and a contrite spirit, the Savior does more than cleanse that person from sin. He also gives him or her new strength. That strengthening is essential for us to realize the purpose of the cleansing, which is to return to our Heavenly Father. To be admitted to his presence, we must be more than clean. We must also be changed from a morally weak person who has sinned into a strong person with the spiritual stature to dwell in the presence of God. We must, as the scripture says, “[become] a saint through the atonement of Christ the Lord.” (Mosiah 3:19.) This is what the scripture means in its explanation that a person who has repented of his sins will “forsake them.” (D&C 58:43.) Forsaking sins is more than resolving not to repeat them. Forsaking involves a fundamental change in the individual.

King Benjamin and Alma both speak of a mighty change of heart. King Benjamin’s congregation described that mighty change by saying that they had “no more disposition to do evil, but to do good continually.” (Mosiah 5:2.) Alma illustrated that change of heart when he described a people who “awoke unto God,” “put their trust in” him, and were “faithful until the end.” (Alma 5:7, 13.) He challenged others to “look forward with an eye of faith” to the time when we will “stand before God to be judged” according to our deeds. (Alma 5:15.) Persons who have had that kind of change in their hearts have attained the strength and stature to dwell with God. That is what we call being saved.

Heed the Warnings

Some Latter-day Saints who wrongly think repentance is easy maintain that a person is better off after he has sinned and repented. “Get a little experience with sin,” one argument goes, “and then you will be better able to counsel and sympathize with others. You can always repent.”

I plead with you, my brothers and sisters, my young friends and my older friends, avoid transgression! The idea that one can deliberately sin and easily repent or that one is better off after sinning and repenting are devilish lies of the adversary. Would anyone seriously contend that it is better to learn firsthand that a certain blow will break a bone or a certain mixture of chemicals will explode and burn off our skin? Are we better off after we have sustained and been scarred from such injuries? It is obviously better to heed the warnings of wise persons who know the effects of certain traumas on our bodies.

Just as we can benefit from someone else’s experience in matters such as these, we can also benefit from the warnings contained in the commandments of God. We don’t have to have personal experience with the effects of serious transgressions to know that they are injurious to our souls and destructive of our eternal welfare.

Some years ago, one of our sons asked me why it wasn’t a good idea to try alcohol or tobacco to see what they were like. He knew about the Word of Wisdom, and he also knew the health effects of these substances, but he was questioning why he shouldn’t just try them out for himself. I replied that if he wanted to try something out, he ought to go to a barnyard and eat a little manure. He recoiled in horror. “Ooh, that’s gross,” he reacted.

“I’m glad you think so,” I said, “but why don’t you just try it out so you will know for yourself? While you’re proposing to try one thing that you know is not good for you, why don’t you apply that principle to some others?” That illustration of the silliness of “trying it out for yourself” proved persuasive for one sixteen-year-old.

When we are young, we sometimes behave as if there were no tomorrow. When we are young, it is easy to forget that we will grow up, marry, raise a family, and—note this significant point—continue to associate with some of the same people who are witnesses to, or participants in, our teenage pranks or transgressions.

Young men, the girl you are dating may be your wife in a few years, but probably she will not. Possibly she will turn out to be the wife of your bishop or your stake president. Young women, the fellow you are dating may turn out to be your husband, but more likely he will not. He may turn out to be the husband of your sister or your best friend. He may even be a counselor in your bishopric or an employee you supervise at your place of work. Conduct your life today so your tomorrows are not burdened with bad or embarrassing memories.

“He Who Has Repented”

Most of what I have said here has been addressed to persons who think that repentance is easy. At the opposite extreme are those who think that repentance is too hard. Those souls are so tenderhearted and conscientious that they see sin everywhere in their own lives, and they despair of ever being able to be clean. A call for repentance that is clear enough and loud enough to encourage reformation for the lax can produce paralyzing discouragement for the conscientious. This is a common problem. We address a diverse audience each time we speak, and we are never free from the reality that a doctrinal underdose for some is an overdose for others.

I will conclude with a message of hope that is true for all, but especially needed for those who think that repentance is too hard.

Repentance is a continuing process, needed by all because “all have sinned, and come short of the glory of God.” (Rom. 3:23.) Repentance is possible, and then forgiveness is certain.

Elder Spencer W. Kimball said: “Sometimes … when a repentant one looks back and sees the ugliness, the loathsomeness of the transgression, he is almost overwhelmed and wonders, ‘Can the Lord ever forgive me? Can I ever forgive myself?’ But when one reaches the depths of despondency and feels the hopelessness of his position, and when he cries out to God for mercy in helplessness but in faith, there comes a still, small, but penetrating voice whispering to his soul, ‘Thy sins are forgiven thee.’” (The Miracle of Forgiveness, Salt Lake City: Bookcraft, 1969, p. 344.)

When this happens, how precious the promise that God will take “away the guilt from our hearts, through the merits of his Son.” (Alma 24:10.)

How comforting the promise that “though your sins be as scarlet, they shall be as white as snow.” (Isa. 1:18.)

How glorious God’s own promise that “he who has repented of his sins, the same is forgiven, and I, the Lord, remember them no more.” (D&C 58:42; see also Jer. 31:34; Heb. 8:12.)

These things are true. I testify of Jesus Christ, who made it all possible and who gave us the conditions of repentance and the pathway to perfection provided by his atoning sacrifice.

[illustration] Emotions and Feelings, by Doug Fryer

[illustration] Christ in Gethsemane, by William Henry Margetson


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The Relief Society

Acting President of the Quorum of the Twelve Apostles

Sisters, you must graduate from thinking that you only attend Relief Society to feeling that you belong to it!

It is my purpose to give unqualified endorsement to the Relief Society—to encourage all women to join in and attend, and priesthood leaders, at every level of administration, to act so that Relief Society will flourish.

The Relief Society was organized and named by prophets and apostles who acted under divine inspiration. It has an illustrious history. Always, it has dispensed encouragement and sustenance to those in need.

The tender hand of the sister gives a gentle touch of healing and encouragement which the hand of a man, however well intentioned, can never quite duplicate.

Relief Society inspires women and teaches them how to adorn their lives with those things which women need—things that are “lovely, or of good report or praiseworthy.” 1 The First Presidency has urged women to attend “because in the work of the Relief Society are intellectual, cultural, and spiritual values found in no other organization and sufficient for all general needs of its members.” 2

Relief Society guides mothers in nurturing their daughters and in cultivating in husbands and sons and brothers courtesy and courage, and, indeed, all virtues essential to worthy manhood. It is quite as much in the interest of the men and boys that Relief Society prosper as in the interest of women and girls.

Some years ago Sister Packer and I were in Czechoslovakia, then behind the Iron Curtain. It was not easy to obtain visas, and we used great care so as not to jeopardize the safety and well-being of our members, who for generations had struggled to keep their faith alive under conditions of unspeakable oppression.

The most memorable meeting was held in an upper room. The blinds were drawn. Even at night, those attending came at different times, one from one direction and one from another, so as to not call attention to themselves.

There were in attendance 12 sisters. We sang the hymns of Zion from songbooks—words without music—printed more than 50 years before. The Spiritual Living lesson was reverently given from the pages of a handmade manual. The few pages of Church literature we could get to them were typed at night, 12 carbon copies at a time, so as to share a few precious pages as widely as possible among the members.

I told those sisters that they belonged to the largest and by all measure the greatest women’s organization on earth. I quoted the Prophet Joseph Smith when he and the Brethren organized the Relief Society: “I now turn the key in [behalf of all women].”

This society is organized “according to your natures. … You are now placed in a situation in which you can act according to those sympathies [within you]. …

“If you live up to [these] privileges, the angels cannot be restrained from being your associates. …

“If this Society listen[s] to the counsel of the Almighty, through the heads of the Church, they shall have power to command queens in their midst.” 3

The Spirit was there. The lovely sister who had conducted with gentility and reverence wept openly.

I told them that upon our return I was assigned to speak at a Relief Society conference; could I deliver a message from them? Several of them made notes; each expression, every one, was in the spirit of giving—not of asking for anything. I shall never forget what one sister wrote: “A small circle of sisters send their own hearts and thoughts to all the sisters and begs the Lord to help us go forward.”

Those words, circle of sisters, inspired me. I could see them standing in a circle that reached beyond that room and circled the world. I caught the same vision the apostles and prophets before us have had. The Relief Society is more than a circle now; it is more like a fabric of lace spread across the continents.

The Relief Society works under the direction of the Melchizedek Priesthood, for “all other authorities or offices in the church are appendages to this priesthood.” 4 It was organized “after the pattern of the priesthood.” 5

You sisters may be surprised to learn that the needs of men are seldom, if ever, discussed in priesthood quorums. Certainly they are not preoccupied with them. They discuss the gospel and the priesthood and the family!

If you follow that pattern, you will not be preoccupied with the so-called needs of women. As you give first priority to your family and serve your organization, every need shall be fulfilled, every neglect will be erased, every abuse will be corrected, now or in the eternities.

There are many community causes worthy of your support. There are others which are flawed, for they erode those values essential to a happy family. Do not allow yourselves to be organized under another banner which cannot, in truth, fulfill your needs. Do not drift from the course established by the general presidency of the Relief Society. Their stated purpose is to help bring women and families to Christ.

As mission president, I attended a mission Relief Society conference. Our mission Relief Society president, a relatively recent convert, announced something of a course correction. Some local societies had strayed, and she invited them to conform more closely to the direction set by the general presidency of the Relief Society.

One sister in the congregation stood and defiantly told her that they were not willing to follow her counsel, saying they were an exception. A bit flustered, she turned to me for help. I didn’t know what to do. I was not interested in facing a fierce woman. So I motioned for her to proceed. Then came the revelation!

This lovely Relief Society president, small and somewhat handicapped physically, said with gentle firmness: “Dear sister, we’d like not to take care of the exception first. We will take care of the rule first, and then we will see to the exceptions.” The course correction was accepted.

Her advice is good for Relief Society and priesthood and for families. When you state a rule and include the exception in the same sentence, the exception is accepted first.

The Brethren know they belong to a quorum of the priesthood. Too many sisters, however, think that Relief Society is merely a class to attend. The same sense of belonging to the Relief Society rather than just attending a class must be fostered in the heart of every woman. Sisters, you must graduate from thinking that you only attend Relief Society to feeling that you belong to it!

However much priesthood power and authority the men may possess—however much wisdom and experience they may accumulate—the safety of the family, the integrity of the doctrine, the ordinances, the covenants, indeed the future of the Church, rests equally upon the women. The defenses of the home and family are greatly reinforced when the wife and mother and daughters belong to Relief Society.

No man receives the fulness of the priesthood without a woman at his side. For no man, the Prophet said, can obtain the fulness of the priesthood outside the temple of the Lord. 6 And she is there beside him in that sacred place. She shares in all that he receives. The man and the woman individually receive the ordinances encompassed in the endowment. But the man cannot ascend to the highest ordinances—the sealing ordinances—without her at his side. No man achieves the supernal exalting status of worthy fatherhood except as a gift from his wife.

In the home and in the Church sisters should be esteemed for their very nature. Be careful lest you unknowingly foster influences and activities which tend to erase the masculine and feminine differences nature has established. A man, a father, can do much of what is usually assumed to be a woman’s work. In turn, a wife and a mother can do much—and in time of need, most things—usually considered the responsibility of the man, without jeopardizing their distinct roles. Even so, leaders, and especially parents, should recognize that there is a distinct masculine nature and a distinct feminine nature essential to the foundation of the home and the family. Whatever disturbs or weakens or tends to erase that difference erodes the family and reduces the probability of happiness for all concerned.

There is a difference in the way the priesthood functions in the home as compared to the way it functions in the Church. In the Church our service is by call. In the home our service is by choice. A calling in the Church generally is temporary for there comes a release. Our place in the home and family, which is based on choice, is forever and beyond.

In the Church there is a distinct line of authority. We serve where called by those who preside over us.

In the home it is a partnership with husband and wife equally yoked together, sharing in decisions, always working together. While the husband, the father, has responsibility to provide worthy and inspired leadership, his wife is neither behind him nor ahead of him but at his side.

The leaders of Relief Society, Young Women, and Primary are all members of the ward and stake councils, and they have a unity which comes from their membership in Relief Society. To the degree that leaders ignore the contribution and influence of these sisters, in councils and in the home, the work of the priesthood itself is limited and weakened.

Neither the brethren, acting as a quorum of the priesthood, nor these sisters who sit in councils must ever lose—not for a minute can they lose—a perspective of the place of the home.

To serve the needs of an increasing number of dysfunctional families, the Church provides influences and activities to compensate for what is missing in those homes.

Priesthood and auxiliary leaders, and especially parents, must use wisdom born of inspiration to make very certain that those activities, for both leaders and members, are not overdemanding of time and money. If they are, it leaves too little of both and makes it difficult for attentive parents to influence their own children. Be very careful to sustain and support rather than supplant the home.

At those times when parents feel smothered and just cannot do it all, they must make wise and inspired judgments as to how much out-of-home activity of all kinds is best for their own family. It is on this subject that the priesthood leaders, in council assembled, must pay careful attention to the expressions of the sisters, the mothers.

Strong Relief Societies carry a powerful immunizing and healing influence for the mothers and the daughters, for the single parent, for the single sisters, for the aging, for the infirm.

You sisters who are called to serve in the Primary or the Young Women may miss the Relief Society class, but you do not really miss Relief Society; you belong to it. Many brethren serve the Aaronic Priesthood and miss their own quorum meetings. Do not feel denied; never complain about this unselfish service.

We watched our children and now watch our grandchildren leave for work or school in places far from the family. They take a little child or two and virtually nothing materially with which to establish a home.

How consoling it is to know that no matter where they go, a Church family awaits them. From the day they arrive, he will belong to a quorum of the priesthood and she will belong to Relief Society. There she will find a grandmother—someone to call in the place of her own mother when her cooking isn’t turning out right or to ask how to know if a restless child is really ill. She will find the steady, wise hand of surrogate grandmothers. They will give a word of comfort when the painful disease of homesickness hangs on too long. The young family will find security—the husband in the quorums, the sister in Relief Society. Both have as their consummate purpose to secure the family eternally.

These lines are sung in the Relief Society:

As sisters in Zion, we’ll all work together;
The blessings of God on our labors we’ll seek.
We’ll build up his kingdom with earnest endeavor;
We’ll comfort the weary and strengthen the weak.
The errand of angels is given to women;
And this is a gift that, as sisters, we claim:
To do whatsoever is gentle and human,
To cheer and to bless in humanity’s name.
How vast is our purpose, how broad is our mission,
If we but fulfill it in spirit and deed.
Oh, naught but the Spirit’s divinest tuition
Can give us the wisdom to truly succeed. 7

I conclude where I began—it is my purpose to endorse the Relief Society, to bear witness that Jesus is the Christ and that it was through inspiration that it was organized, and I invoke a blessing upon the sisters who attend it. In the name of Jesus Christ, amen.

Show References

    1.  A of F 1:13.

    2.  A Centenary of Relief Society (1942), 7.

    3.  History of the Church, 4:607, 605.

    4.  D&C 107:5.

    5. Sarah M. Kimball, “Auto-biography,” Woman’s Exponent, 1 Sept. 1883, 51.

    6. See D&C 131:1–3.

    7. Emily H. Woodmansee, “As Sisters in Zion,” Hymns, no. 309.

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text:
Until We Meet Again

A Voice of Thunder, a Voice of Silence

How could others feel earthquakes when I was oblivious to them? The answer taught me about more than just seismology.

A Voice of Thunder, a Voice of Silence

I had been on my mission only a few weeks when I was awakened in the middle of the night by a rumbling sound. It started in the distance and grew louder as it approached. Soon our entire house was shaking. Fairly quickly the pounding ceased, and the roaring sound faded. Fortunately my companion had warned me that earthquakes were common. Since everything seemed fine, I rolled over and soon went back to sleep.

Several weeks after my middle-of-the-night wake-up, I heard people talking about an earthquake earlier that morning. I wondered what was wrong with them, since I hadn’t heard or felt anything. Confused, I finally asked when the “earthquake” had occurred. Realizing that I was exercising or showering at the time mentioned, I couldn’t believe it had really happened. The first earthquake had woken me up, so surely if there had been another when I was awake, I would have noticed.

But this was just the first of many supposed earthquakes. I never felt them, so I wondered if people were confused as to what an earthquake was like.

After eight months of what I thought were pretend earthquakes, my Sunday School teacher paused midsentence to say, “Feel that? There was an earthquake.” Everyone nodded in agreement—except me. I didn’t understand. There was no rumble or roar. My chair didn’t shake. The walls didn’t rattle. How could there have been an earthquake?

Then I tried to remember what I had felt when the teacher mentioned the earthquake. It was an ever-so-slight dizziness—almost as if I had just spun around. Could that subtle feeling be an earthquake?

Because of my teacher, I started to be aware and to know that the supposed earthquakes were real. I realized that I hadn’t felt them when I was exercising or showering or sleeping because they were just a subtle shake. But gradually I became more aware of a dizzy feeling or a slight sway, recognizing it as evidence of an earthquake.

Later in my mission, I had a new missionary as a companion. One day when we were teaching, a woman said, “Oh, an earthquake,” and I agreed. My companion looked at us as if we were crazy. But I pointed out the slight sway of the hanging lamp and assured her that with time she too would feel the subtle shifting of the earth.

I’m so grateful for what earthquakes taught me about recognizing the Spirit. There are times when the Spirit is undeniable, a voice of thunder piercing our souls. Yet more often, the Spirit is a silent whisper, a new thought, an impression, a subtle feeling of something to do or say (see Helaman 5:30). If we notice only the strong soul shaking, we miss many of the sweet impressions of the Spirit. We may sometimes need others to point out the feelings of the Spirit so we can focus our attention and fine-tune our perceptions. When we do, we find an entirely new world of awareness and wonder.


text:
Tear Duct - Blocked
Back to Index

Does this describe your child's symptoms?

  • Questions about a blocked tear duct previously diagnosed by a physician

  • A continuously watery eye (excessive tearing)
  • Tears fill the eye and occasionally run down the face, even without crying
  • The eye is not red and the eyelid is not swollen (unless the soggy tissues become infected)
  • Present at birth (10% of newborns)
  • Usually just on one side, but both sides are blocked in 30% of these children

  • Caused by blockage of the channel (lacrimal duct) that normally carries tears from the eye to the nose
  • Onset of excessive tearing can be delayed until 1 or 2 months old when tear production increases.
When to Call Your Doctor

Call Your Doctor Now (night or day) If
  • Your child looks or acts very sick
  • Eyelid is very red or very swollen
  • Red lump at inner corner of eyelid
  • Cloudy cornea
  • You think your child needs to be seen urgently
Call Your Doctor Within 24 Hours (between 9 am and 4 pm) If
  • You think your child needs to be seen, but not urgently
  • Pus in the eye
  • Eyelid is red or swollen
Call Your Doctor During Weekday Office Hours If
  • You have other questions or concerns
  • Diagnosis has never been confirmed by a physician
  • Age over 12 months old
Parent Care at Home If
  • Previously diagnosed blocked tear duct and you don't think your child needs to be seen

  1. Reassurance:
    • A blocked tear duct is a common condition that affects 10% of newborns.
    • Both sides are blocked 30% of the time.
    • A blocked tear duct requires no treatment unless it becomes infected.
  2. Pus in the Eye:
    • Lots of pus in the eye or eyelids stuck together (EXCEPTION: only in corner of the eye) means a secondary infection has occurred.
    • This is common with blocked tear ducts and should clear up in a few days with prescription antibiotic eyedrops or ointment.
    • Call or see your child's doctor for a prescription. In the meantime, do the following:
  3. Remove Pus: Remove the dried and liquid pus from the eyelids with warm water and wet cotton balls several times per day. Once you have antibiotic eyedrops, they will not work unless the pus is removed each time before they are put in.
  4. Massage:
    • Some physicians recommend routine massage of the lacrimal sac (where tears collect) twice a day, others do not. Massage is not required. The tear duct will open without any massage. If massage is recommended, do the following:
    • The lacrimal sac is in the inner lower corner of the eye. This sac can be massaged to empty it of old fluids and to check for early infection.
    • A cotton swab works much better than a finger.
    • Start at the inner corner of the eye and press upward. Be very gentle.
    • Clear fluid should come out of the corner of the eye.
  5. Expected Course: Over 90% of tear ducts open up spontaneously by the time the child is 12 months of age.
  6. Call Your Doctor If:
    • Eye becomes infected
    • Eyelid becomes red or swollen
    • Your child becomes worse

And remember, contact your doctor if your child develops any of the "Call Your Doctor" symptoms.

Disclaimer: This information is not intended be a substitute for professional medical advice. It is provided for educational purposes only. You assume full responsibility for how you choose to use this information.

Author and Senior Reviewer: Barton D. Schmitt, M.D.

Last Reviewed: 9/15/2011

Last Revised: 8/1/2011

Content Set: Pediatric HouseCalls Symptom Checker

Copyright 1994-2012 Barton D. Schmitt, M.D.


text:
Selected Resources for: Medieval Studies

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Subject Librarian:

Gordon Anderson

This subject covers: the study of the period in European history from the collapse of Roman civilization in the 5th century AD to the period of the Renaissance (variously interpreted as beginning in the 13th, 14th, or 15th century, depending on the region of Europe and on other factors). Also known as the Middle Ages. (From Britannica Online)

Article Databases and Indexes

Academic or Scholarly Articles Subject Indexes

The most comprehensive index to Classical Studies. It is an index of citations to books and articles in all areas of ancient Greek and Latin studies. Print index available at WILSON Reference PA29 .A5x. Access temporarily unavailable.

The Medieval Feminist Index covers journal articles, book reviews, and essays in books about women, sexuality, and gender during the Middle Ages.

The IMB is an interdisciplinary guide to the study of the Middle Ages, the period 476-1500. Geographic coverage extends across Europe, the Middle East, and North Africa, covering resources in over 25 languages. Note: The IMB provides downloadable software to view and print non-English diacritics and special characters.

Iter is a bibliography of over 230,000 articles and reviews drawn from over 475 medieval and renaissance journal titles.

General Indexes to Magazine, Journal & Newspaper Articles

The world's largest academic multi-disciplinary database. Includes full text access to over 4,000 scholarly (peer-reviewed) publications back to 1975. A great place to start your research on any topic. Find search tips on their help page.

General Reference Sources

The largest French dictionary available. Contains all the conjugations of all the verbs, feminine and plural forms, etymology, nuances of use, quotations, and more.

Comprehensive bilingual dictionaries, and unique study materials that provide extra help with learning and using an expanding range of languages including French, German, Spanish and Italian, the site will expand to include many other languages such as Russian, Chinese, Japanese and Polish.

13 volume encyclopedia dealing with all aspects of the Middle Ages in Europe, the Middle East and North Africa.

Online and in print. A collaborative work of over 600 scholars from more than forty countries, the Encyclopedia of the Middle Ages provides 3,000 concise and detailed articles on all aspects of the period from the fifth to the fifteenth century. It explores art, architecture, religion, law, science, language, philosophy, and theology, as well as cultural, religious, intellectual, social and political history. With a focus on focus on Europe and Christendom, the Encyclopedia also covers the rise of Islam and people of other cultures with whom Europeans came into contact. Location(s): Wilson Reference quarto D114 .B86 1995

Prepared by an editorial staff at the Catholic University of America. Selected articles from the earlier Catholic Encyclopedia are available on the World Wide Web.

Internet Resources

Electronic Books

Provides a large and growing resource of essential medieval and early modern sources online. MEMSO is a library of books concerning the study of medieval and early modern Britain and Ireland.

Electronic Texts

Digital collection of 2,200 full-text titles offered by the ACLS in collaboration with nineteen learned societies, nearly 100 contributing publishers, and librarians at the University of Michigan’s Scholarly Publishing Office

The Acta Sanctorum Database is an electronic version of the complete printed text of Acta sanctorum quotquot toto orbe coluntur (Antwerp; Brussels: Society des Bollandistes, 1863- (68 vols.) and found in Wilson Library Annex Folio 270 Ac8). It is a collection of documents examining the lives of saints, organised according to each saint's feast day, and runs from the two January volumes published in 1643 to the Propylaeum to December published in 1940. The Database contains the entire Acta Sanctorum, including all prefatory material, original texts, critical apparatus and indices. Bibliotheca Hagiographica Latina reference numbers are also included.

Gateways & Megasites

The Internet Medieval Sourcebook, constructed from available public domain and copy-permitted texts, is organized as three main index pages (selected sources, full-text sources and saints' lives), with a number of supplementary documents.

An usually rich and deep Website of articles, documents,links and other information.

ORB is an academic site, written and maintained by medieval scholars for the benefit of their fellow instructors and serious students. All articles have been judged by at least two peer reviewers. Authors are held to high standards of accuracy, currency, and relevance to the field of medieval studies.

Style Manuals and Writing Guides

Bibliography Software

RefWorks is a web-based citation manager that allows you to create your own databases of citations by importing references from MNCAT and other databases, and then in seconds automatically generate bibliographies in all major styles (MLA, APA, Turabian, Chicago, etc.).

Writing Guides

The Rhetoric Department, English Department, Center for the Interdisciplinary Studies of Writing and the General College Writing Center have come together to bring you writing support in one place.

Includes information on how to read primary and secondary sources; style sheets; grammar for historians; and a paper-writing checklist.

University of Minnesota

Related U of M Web Sites

Sites recommended by the Center for Medieval Studies, University of Minnesota

Library Information

Wilson Library

309 19th Ave. S.
West Bank, Minneapolis Campus
Service Desk: 612-624-3321


WARC-Truncated: length

text:
tagExhibitionist & VoyeurNaked Friends Compete

Naked Friends Compete

My friend Kar has been cutting my hair for almost 15 years now. She and her business partner, Susan, opened their salon right after undergraduate school with the idea that it would be a way to earn a living for a year or so before Kar went to film school and Susan entered law school.

The business, Scissors, became so successful that they've made it a career. They operated out of an old house that they've restored and decorated in a "Keep Austin Weird" kind of way. They pay the bills by keeping a small but loyal client base that pays a whopping twenty dollars per visit -- for women or men -- with most customers tipping at least that much. I go once a month a give Kar a fifty, which seems very fair to me.

My girlfriend, Leslie, is also a regular customer, and we've become social friends with Kar and her now-husband Marc. Every few weeks, we get together for drinks or dinner and have taken a few long-weekend trips together. Leslie and Kar go shopping together on weekends, and Marc and I play golf in the same group.

Kar is about 5'6 and probably weighs 105 pounds dripping wet. She has long straight brown hair, a deep tan and a "hippie" look. Leslie is 5'3 blonde who weighs about 125 lbs. While Kar is rail thin, Leslie has lots of curves -- big round tits, a flat stomach, ample hips and full, but not fat, legs. They both are very attractive in their own way.

When Marc and I became friends and became golfing buddies, Leslie and Kar become friends and shopping buddies. Leslie started inviting Kar over on weekends -- they jokingly refer to themselves as golf widows -- and more than a few times Marc and I have returned home from the course to find them enjoying our backyard pool topless and more than a little tipsy.

Another customer from Scissors started dating the third girl who works at the shop, Maria, who serves as the office manager/receptionist. They got engaged and decided to get married on the beach in Port Aransas. So we decided to make a mini-vacation out of it and rented a house there a few summers ago. We had an informal party after the rehearsal dinner, then Leslie, Kar, Marc and I had a private party afterward.

After the last of the guests left around midnight or so, Leslie and I took a quick walk on the beach. When we came back, Kar was practically attacking Marc on the couch in the main living room, so we joined them on the sofa in an effort (jokingly) to prove that we were every bit as hot a couple as they were. Kar tried to one up us by pulling down her sundress to expose her beautiful small breasts and unzipped Marc's slacks. She turned to us with a look that said, "I'm about to go down on him. What are you guys up to?"

Leslie slipped out of her skirt and yanked down her panties and casually walked in front of them and deposited the clothes on a big leather chair next to the couch. She walked back toward our end of the couch, swing her bare butt and pussy in an exaggerated fashion, then turned back around a unbuttoned her blouse, leaving her completely nude except for her jewelry.

Needless to say, Marc was more than a little amused. So was I. But it quickly became apparent that the girls were into a little friendly, sexy competition. Kar immediately started aggressively sucking Marc's dick, and Leslie place a big tit in my mouth and loudly demanded that I play with her clit. Hey, who am I to argue? It was simultaneously hot and funny.

Leslie unhooked my belt and started working on pulling my pants off, causing Kar to momentarily lose her lip-lock on Marc's cock while she pulled his pants off. This caused a chain reaction that resulted in Leslie telling me to take off my shirt while she got on all fours on the floor and removed my socks -- all why giving Kar and Marc a bottom-up look at her butt and pussy.

All four of us were completely naked with 30 seconds, and Leslie sat on my hard dick, facing me, and began riding me with reckless abandon. Kar stood on the couch and thrust her pussy in Marc's face while playing with her small nipples and demanding to be eaten.

I've always had a healthy sex life, but this kind of stuff doesn't usually happen to me. It was great.

Leslie was riding me hard and breaking our deep kissing every minute or so to instruct me to rub her button or play with her asshole and screaming that she wanted to come -- the sooner the better. Kar was still getting eaten by Marc and had, uh, taken matters into her own hands. It was like the girls were racing to see who could climax first.

Over the next five minutes or so, we would switch positions, and they would switch positions. Leslie would talk dirty, and Kar would up the ante. Finally, Leslie laid on her back and threw her legs straight up in the air and whispered for me to fuck her hard, which I did. She started moaning harder than I'd ever heard her. Not to be outdone, Kar got on all fours on the couch, with her face maybe 18 inches from us, and Marc started pounding her hard from behind.

Leslie usually doesn't come from regular fucking, but she came hard quickly -- and made sure our friends knew it. Kar had a hand working on her clit and Marc was screwing her like a piston and she, too, came quickly. Leslie basically collapsed on me, with my hard dick still in her. Kar, on the other hand, dismounted herself and started walking her thin, dark-skinned body toward the wet bar, casually asking if anyone wanted a glass of wine. Which, naturally, we all did.

Kar made a point of bringing one glass at a time to the end tables by the couch so that she could show off her body in a very deliberative manner. Marc gulped his down in about two swallows, and Kar made yet another round trip for us to enjoy her thin build and completely hairless pussy.

Leslie took this opportunity to stand up right in front of Marc and ask him what he thought of HER pussy. At that time, she kept it nice and trim but it wasn't the bald look that Kar sported. Marc kind of stutter and said it looked very nice to him. Kar re-entered the scene and stood right in the front of me and said something along the lines of, "Don't you think it looks better totally bare?" I reached around her to grab my wine and chugged it down, and Kar made of point of placing the empty glass back on the table, then turning around with her business just inches from my face and announcing that she would go get the wine so everyone could have a re-fill.

The flagrant exhibitionism slowed down for a few minutes while we drank wine -- nude -- on the couch together and regained the buzz that the hard-core sex had killed. Then Kar said, "Let's go skinny dipping in the Gulf." Everyone said "yeah" and Marc headed toward their bedroom to get trunks to wear on the walk down to the beach.

"Where are you going," Leslie asked. He explained, and Leslie told him we should all walk down the trail through the dunes and to the beach as we were. After all, we WERE going skinny dipping. On the one hand, it was about a 100 yard trek to the shoreline and it was a public beach that is patrolled. On the other hand, no one was going to get prudish at this point, so we walked out to the deck, grabbed some towels and started walking our naked selves down to the beach.

The two houses closest to us seemed to be dead for the night. But we could hear music playing and voices coming from a deck two houses over. And we didn't give a shit.

We played around in the water for a short while, then Leslie wrapped her legs around me and my dick entered her. After a few minutes, she whispered that the salt water was making her uncomfortable and asked me to walk -- with her still attached to me -- back to the shore and our towels. We started getting after it on somewhat dry land, and apparently that got Kar's competitive juices flowing. She and Marc spread out a few towels a few feet away from us, and she announced in a loud voice, "I've changed my mind about ass fucking. I want your cock in my butt, and I want it now "

This threw our rythym off a little (Leslie later told me that anal sex was the one thing that Kar wouldn't usually go for) but quickly we got back into a groove and so did Marc and Kar. I told Leslie that I needed to come, and she released herself from me and moved our towels right next to Kar's face. She then started licking and stroking my prick and begging me to come on her face (something that we almost never do). I spurted all over Leslie's face, and she moaned and rubbed it all over her cheeks, nose and mouth.

Kar then announced that she wanted Marc to come on her tiny butt and instructed Leslie to get up and watch as Marc dumped his load on her ass. Leslie obliged, and in no time at all Marc was squirting on his girlfriends back and butt.

After a minute spent catching our collective breaths, Kar suggested we head back to the house and clean up. The main master bedroom has a giant shower made of Mexican tile, and we ended up all getting in it together. Even though the night's exploits seemed like group sex, the fact is that we had simply had sex with our respective girlfriends -- albeit in VERY close proximity to each other. In the shower, I did soap up Kar and little and Leslie made sure that Marc's balls were clean as a whistle and so on and so on -- but nothing sexual happened between the couples.

We did all sleep -- nude -- in the same bed that night. And had morning sex with our partners in the same bed the next morning. We even ate breakfast naked together in the morning. Hell, Kar even suggested we show up at the wedding nude that evening. But, of course, that didn't happen.

Nevertheless, that was one great weekend at Port Aransas.

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text:
Syntax of the main configuration file -> httpd_config.xml

Discussion in 'Install/Configuration' started by sammael, Dec 22, 2005.

  1. sammael

    sammael New Member

    In case that we do not like to use the web admin interface and have to edit the configuration file manually, for instance we can use scripts to maintain the configuration file, thus automating important aspects of the configuration dynamically according to our specific needs.

    Is there a document related to the syntax of the configuration file, so we can manually edit it?

    I will be very grateful for any information on this topic.

    Thank you!
  2. mistwang

    mistwang LiteSpeed Staff

    Sorry, we don't have a document regarding the syntax of the configuration file.

    The xml configuration file should be easy to understand, try changing configurations form the web interface, then reference the configuration file, you should be able to get familiar with it. :)
  3. sammael

    sammael New Member

    I had a presentiment about this answer :wink:.

    I will follow your advice.

    Thank you for your clarification on the issue.

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Villa Lol Beh

Soliman Bay, Soliman Bay, Mexico

  • A Villa That Defines Style on Soliman Bay, Riviera Maya.

    Villa Lol Beh is a premier luxury home that will make your vacation an extraordinary experience.  Lol Beh means ”Flower Path” in Mayan, which is does not begin to convey it’s beauty.  This beach front villa with its spectacular 12 feet ceilings, 2 stylish living rooms, 8 large bedrooms and a blend of Mexican and European décor all with your discrimination tastes in mind.

    Situated on the beachfront on the quiet shores Soliman Bay, this exclusive vacation villa is a definite top accommodation choice for large groups and family gatherings as it can accommodate up to 24 guests.

    On the day you arrive dinner will be waiting.  Then each morning enjoy a fresh continental breakfast.  Chef service is included so if dining in Tulum sounds like too much effort indulge yourself and have dinner prepared for you and dine ’al fresco’ by the pool.
    Styled for comfort, spend your days by the ocean patio, make a splash in a fabulous swimming pool and enjoy the great outdoors in the cozy sofas, chaise lounges, chairs and a long pool-side dining table. You are also centrally located to enjoy day-tripping to the Mayan ruins of Tulum, scuba diving or playing a round or two of golf.

    The villa’s size and smart layout, allows you to either enjoy your privacy or spend time with your family and friends.   Everyone will enjoy their time here at Lol Beh.

    Villa Lol-Be pampers your nights with luxurious bedrooms. Six of them are located in the main villa, while the remaining two bedrooms are part of a separate guest house for additional privacy and comfort.

    Each bedroom suite pampers its guests with fine king-size and queen size beds, airy en-suite bathrooms and private security safes. Two bedrooms are located on the main floor of the villa, 3 second floor bedroom suites open up onto raised views of Soliman Bay. And two third floor bedrooms have king beds, and the best views of the Caribbean Sea.

    Extra living space for retreats,  family reunions and weddings

    The guesthouse of Villa Lol Be provides the extra space to accommodate larger groups and has the attention to detail makes the guesthouse suites simply divine.  It features deluxe interiors, a private terrace, small kitchen and two comfortable bedrooms, each furnished with a king-size bed and a double bed.

    This villa offers a sumptuous and indulgence unlike any of the other villas in the Riviera Maya.

    This villa is certain to be on of the most sought after vacation rentals this upcoming year.  Just press add to my inquiry button at the bottom of this page now, fill in the form, mentioning your special requests and we will take care of the rest!
  • Property Features

    • Beachfront villa
    • Air conditioning in bedrooms
    • Swimming pool
    • 8 bedroom villa 6 king beds, 4 queen beds

    Indoor Features

    • Full kitchen
    • Bathrooms 9 in total, 8 ensuite
    • Living room open concept
    • Dining room open concept, sits 10
    • A mini convenience kitchen on 3rd floor
    • Guesthouses have a mini fridge, sink and coffee makers.

    Outdoor Features

    • Barbecue Gas grill
    • Outdoor dining, sits 10
    • Beachside deck with lounge chairs
    • Beachside palapa
    • Outdoor shower
    • Swimming pool build in seating area and bar stools
    • Roof-top lounge area, one with shade and one without

    Service Features

    • Private Security Guard
    • Parking
    • Complimentary arrival dinner prepared by the chef
    • Continental breakfast 6 days a week (Mon-Sat.)
    • Complimentary chef service for 3 meals a day, Mon-Sat 8am-7pm (groceries additional)
    • Maid Service 6 days a week
    • 2 maids, 2 gardeners, 1 chef
    • Caretaker on site 7 days per week
    • Laundry service ($)
    • Please note: No smoking inside the villa.

    Indoor Amenities

    • Ceiling Fans
    • Linens, towels and beach towels
    • Purified Drinking Water provided
    • 3 cribs and 3 high chairs available upon request
    • Safes for valuables
    • Hair dryers

    Bedding Details

    Villa sleeps 20 people (up to 24 on the extra futons)

    6 bedrooms suites in the main villa

    • 4 with king, 2 with 2 queens.

    2 One bedrooms suites in the guest house

    • Each bedroom has 1 king size

    Outdoor Amenities

    • 2 kayaks
    • Beachside hammocks
    • 4 life jackets for guests use
    • Beach lounge chairs

    Entertainment & Communications

    • WiFi
    • Satellite TV
    • Cellular phone available for guests use ($)
    • Stereo system
    • DVD player
    • iPod docking station
  • We represent so many small, quaint facilities, privately-owned homes and we coordinate availability with local people. Add Villa Lol Beh to your inquiry, we will get back with you, confirm availability and of course, answer any question you might have!

    Rates per week
    2015 Dates Rates
    May 30 – Aug 29 $ 13,100.00
    Aug 30 – Nov 13 $ 12,000.00
    Nov 14 – Dec 18 $ 17,100.00
    Dec 19 – Jan 1/16 $ 29,650.00
    • Rates are in US dollars. 16% tax not included.
    • Base rate is for 10 guests.
    • Maximum Occupancy: 20 guests.
    • Children under 12 months are free
    • Add $500 per person over the base number of 10 guests.
    • Accidental Rental Damage Insurance or Security Deposit of $1000 is required.
    • Note: No smoking inside the villa.
    • Rates subject to change without notice.

  • Area Resources

    Fun Activities Close By

    Vacation Resources

    Soliman Bay LocoGringo Travel Itineraries Kayak safety tips
    Tankah Bay Aktun Chen Snorkel safety tips
    Eco Parks Xel ha FAQ’s
    Mayan Ruins Akumal Airport Transportation
    Local Business Directory Tulum Ruins Money Exchange
    Diving and Snorkeling Coba Ruins Passports
    Fishing Driving Tips
    Riviera Maya and area maps Local weather

    Restaurants in Soliman Bay and Tankah Bay

    There are lots of places to sip a margarita, enjoy some tacos, or have a romantic dinner on the beach.
    • Chamico’s – Soliman Bay
    • Casa Cenote – Tankah Bay
    • Sahara Cafe – Soliman Bay
    • Oscar & Lalo – Soliman Bay
    We have made some suggestions but there are more places to enjoy and discover in Soliman Bay and Tankah Bay. Read our Local Scoop stories or jump on the forum to find other recommendations.


text:
Lake Superior State University
Lake Superior State University
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Hextrapolate is a flexible number conversion utility for programmers and other people who work with numbers in a digital setting. It converts, in real time, any number in any base representation from Base 2 (Binary) through to Base 36. Numbers can be arbitrarily large, limited only by the availability of system resources.

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Ernest Rogers

A Comment on Paul Levi’s Article

THE preface which Paul Levi wrote for the German edition of Leon Trotsky’s The Lessons of October, which itself was a preface to a collection of his writings during the Russian Revolution of October 1917, is written in a very cryptic and condensed manner (it was done under the constraints of the time; the KPD was illegal for several months after the events of October 1923). It requires some explanation and expansion. The following is an attempt to do so.

In the first paragraph Levi says: ‘This criticism [by Trotsky] refers to things from the past, and where it does include more recent matters, it does not, in our opinion, even start with the correct assumptions.’ He says that Trotsky persists in his thesis that in Germany during October 1923, a situation existed in which the KPD, with a decisive leadership (such as that of Lenin in October 1917) would have succeeded in seizing power. Here, Levi correctly states Trotsky’s position, but he had not grasped that Trotsky was using a hypothetical revolutionary position in Germany to beat the heads of Zinoviev’s and Kamenev’s faction in the Soviet Union. The problems of Germany were being subordinated to a Russian conflict.

Levi does concede that after the occupation of the Ruhr and the hyperinflation, the German proletariat could have raised itself as a ruling power, but he strenuously denies that the KPD, with its support of nationalist policies as expressed in Radek’s Schlageter Speech (in which he expressed support for a German Freikorps member executed by the French for sabotage activity during their occupation of the Ruhr), could play any role. He says that the result of all this was that instead of a strong proletarian force emerging at the end of the war in the Ruhr, ‘there was a nationalist-Communist stench which poisoned the whole of Germany’, and that the National Socialists and the Communists laid claim to the same right ‘to be the heirs of the foundering Germany’: one presenting itself as ‘National Communist’, and the other as ‘Communist-nationalist’, ‘so at bottom both were the same’. Levi concludes: ‘History rejected both such claims – we have had the good fortune to avert the fate of either a dictatorship of Muscovite soldiery or Austrian sexual-pathology.’ Here, Levi makes for the time a remarkable equation between the Nazi and Communist Parties. ‘Muscovite soldiery’ is a reference to the Soviet officers brought in to head the insurrection that never was, and ‘Austrian sexual-pathology’ is a reference to the attempted coup by Hitler, Ludendorff and Ernst Röhm in Munich. We had the good fortune to escape this fate, says Levi: 1933 and 1945 had yet to come.

In the third paragraph, Levi says: ‘If, as far as the German circumstances of 1923 are concerned, the Trotskyist criticism is incorrect in its actual assumptions, it is even more incomprehensible how it could have had such a huge effect in Russia.’ In the fourth paragraph, he attributes the huge effect to the ideological habits of Bolshevism. Here the facts of the life and death struggle for the Soviet Communist Party and state, which to a great extent Trotsky had already lost, were, it seems, unknown to Levi. As the facts are now common knowledge, there is no need to repeat them here.

But what were the incorrect assumptions to which Levi refers? The first occurs in Lessons of October, when Trotsky says: ‘In the latter part of last year [1923], we witnessed in Germany a classic demonstration of how it is possible to miss a perfectly exceptional revolutionary situation of world historic importance.’ [1] Trotsky then goes on to analyse not the German events and experience, but the Russian events of October 1917. Was this analogy of the two Octobers valid? A succinct answer was given by Lenin at the Third Congress of the Communist International. When replying to the supporters of the offensive of March 1921, he said:

In Europe, where almost all the proletarians are organised, we must win the majority of the working class, and anyone who fails to understand this is lost to the Communist movement – Comrade Terracini has understood very little of the Russian Revolution. In Russia, we were a small party, but we had with us in addition the majority of the Soviets of Workers’ and Peasants’ Deputies throughout the country. Do you have anything of the sort? We had with us almost half the army, which then numbered at least 10 million men. Do you really have the majority of the army behind you? Show me such a country! If these views of Comrade Terracini are shared by three other delegations, then something is wrong in the International! Then we must say: ‘Stop! There must be a decisive fight! Otherwise the Communist International is lost.’ [2]

Elsewhere, Trotsky asks: ‘Were the masses in a fighting mood?’ He answers: ‘The entire history of the year 1923 leaves no doubt at all on this score.’ [3] This confident assertion does not accord with the facts. The statistics of that period display the number of strikes, the number of strikers, and the length of the strikes, and they show an increasing reluctance of workers to engage in battle. In 1922 there were 4,750 strikes and lockouts, involving 1,895,800 employees, with 27,734,000 days ‘lost’. The figures for 1923 were 2,046, 1,626,800 and 12,344,000 respectively. [4]

Trotsky goes on: ‘In Germany, the insurrection would have immediately blazed in scores of mighty proletarian centres.’ [5] But after the failure of Brandler to obtain support for a general strike at the Chemnitz trade union and factory committee conference, the KPD sent out an order cancelling the uprising that it had planned. This instruction either did not reach or was ignored by the party in Hamburg. The uprising took place there in test-tube conditions: there were 40,000 SPD members, 18,000 KPD members, and no Reichswehr troops in the vicinity (they had been sent to Central Germany). And a week before the uprising, the shipyards, transport system and factories of every kind were on strike. Three hundred brave KPD members, armed with 19 rifles and 27 revolvers, attacked the police stations. [6] The workers of Hamburg did not support them.

In the summer of 1924, whilst attending a revolutionary military seminar in Moscow, Karl Retzlaw, an old Spartacist and an underground KPD official, was summoned by Trotsky to give a report on the events of 1923. Trotsky said that judging from the reports of the KPD’s Zentrale, and especially Brandler’s personal reports, he had estimated the developments in Germany to be more advanced than they were. Answering Trotsky’s question as to whether an open attack in the summer of 1923, at the climax of the German crisis, would have been successful, he said: ‘No, people were worn out. Their nerves had been frayed by the long, protracted crisis itself – even if we had launched an attack in October, we would have been annihilated, as the Hamburg insurrection had proved.’ He also told the astonished Trotsky that many more workers had volunteered for the police auxiliary services to help crush the Communists’ insurrection than had joined their side. Trotsky told him that he had not heard this before. [7]

It is interesting to note that in all the discussions of 1923, there is little or no mention of the effect of the bloody fiasco of March 1921, when the KPD organised an uprising which received little support from the workers, and ended with dozens dead and thousands imprisoned. When Brandler, after speaking for over three hours, appealed to the Chemnitz conference for a vote in favour of a general strike as a prelude to an uprising, there could not have been a delegate at that conference who was not acquainted with the fiasco of 1921. Some may have been involved in it. In effect, Brandler was offering them a second-hand revolution. That he was turned down proves the truth of the saying ‘once bitten, twice shy’.

Although Trotsky asked in The Lessons of October for a ‘concrete account, full of factual data, of last year’s developments in Germany’, nine years later in the discussions with Walcher, we find no new data, and no data is produced, only a metaphor. We can draw our own conclusions as to the truth of Levi’s charge of ‘unwarranted assumptions’.

1. L.D. Trotsky, The Lessons of October, The Challenge of the Left Opposition 1923–25, New York 1975, p. 201.

2. V.I. Lenin, Speech in Defence of the Tactics of the Communist International, Collected Works, Volume 32, Moscow, 1975, pp. 470–1. Umberto Terracini (1895–?) was a leading member of the Italian Communist Party, who was jailed under Mussolini’s regime, and became President of the National Assembly after the Second World War.

3. L.D. Trotsky, On the Defeat of the German Revolution, The Challenge of the Left Opposition 1923–25, op. cit., p. 169.

4. V.R. Berghahn, Modern Germany, Cambridge 1987, p. 304.

5. L.D. Trotsky, The Lessons of October, op. cit., p. 231.

6. A. Neuberg, Armed Insurrection, London, 1970, pp84–5.

7. K. Retzlaw, Spartakus: Aufstieg und Niedergang, Erinnerungen eines Parteiarbeiters, Frankfurt am Main 1976, pp. 294–5. I quote from Karl Rennert’s English translation, which has not yet been published. Karl Retzlaw (1886–?), whose real name was Friedberg, was a KPD official, and was a secret Trotskyist in the 1930s, working under the name of Erd after 1933.

Updated by ETOL: 20.9.2011


text:
Corporate Partners

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MCASD’s Corporate Sponsors provide vital financial support for the Museum’s exhibitions, events, and programs, while accessing a valuable marketing opportunity for their company. The Museum works closely with each corporate partner to develop a comprehensive benefits package that provides prominent visibility among a vast and diverse audience. Exclusive client entertainment, marketing, signage, advertising, and priority access to MCASD event spaces, are just a few of the many possible recognition opportunities included in a customized sponsorship package.

All gifts are tax-deductible in accordance with IRS regulations. The Museum of Contemporary Art San Diego is a 501(c)(3) not-for-profit organization.

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Corporate Membership Program

MCASD’s Corporate Members provide critical year-round support to sustain the Museum’s vast array of outreach and engagement opportunities. In return for their generous support, Corporate Members enjoy significant business and networking benefits including priority access to special events for company executives, private behind-the-scenes tours, free Museum admission to both MCASD locations for all member company employees, and privileged use of the Museum for entertainment and client cultivation.

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Double your donation! Many employers have matching gift programs that will match charitable donations made by their employees. To find out if your company will match your gift please check this list.

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Andy · 12/3/2014

This app does not work. I have become fed up with the bugs and inadequacies of the official Tumblr app and have been looking for an alternative. This app looked promising when I downloaded it, it does not work. It says invalid credentials whenever I try to log in.

Orka · 11/24/2014

Come on...this is a joke and the dev should be working on the app !! I gave money...

Raven · 9/11/2014

Worked at first, but now I can't login because of bad credentials. This seems to be a huge issue for alot of people. There either needs to be an update or a reason given why people can't login.

Tim · 7/26/2014

I'd like to give this a fair shot, but I'm unable to login, I assume due to my longer-than-typical password (~50+ chars). I can login using the same password on the tumblr.com mobile site. Please fix.

Angelo · 4/18/2014

The app is clearly left for dead. Haven't been updated in quite a while almost 2 years and now zi can't login. A shame the app was better than designed that Tumblr's official one. I will update thus review once its updated.

Ketsia · 2/19/2015

Of course the app doesn't work-It hasn't been updated since 2012 -_-. Can't even log in to test out the app, so I'm going to delete it. Someone let me know when it works again *sigh*

Jeff · 1/11/2015

Very stylish, and quite efficient.

Ian · 8/22/2014

Invalid credentials even though I put correct info.

Frankie · 7/12/2014

Hands down this is a phenomenal and all around fun app clean in it's design and heavy with content apps like these make me love my windows phone

Travis · 5/26/2014

Fantastic. Better than the official. Occasionally bugs out and displays a page wrong.

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text:
MirOS Manual: ksyms(4)

KSYMS(4)                   BSD Programmer's Manual                    KSYMS(4)

     ksyms - kernel symbol table device

     pseudo-device ksyms [count]

     The /dev/ksyms device masquerades as an OpenBSD native executable
     (a.out or ELF, depending on the platform) with the symbols from the run-
     ning kernel as its symbol segment. Use of /dev/ksyms requires that the
     boot loader preserve the kernel symbols and place them at the end of the
     kernel's address space.

     The /dev/ksyms device is used to look up the symbol table name list from
     the running kernel. Because it represents the running kernel it is
     guaranteed to always be up to date even if the kernel file has been
     changed (or is even non-existent). It is most useful when used in con-
     junction with nlist(3) or the kvm(3) routines (note that kvm_open(3) and
     kvm_openfiles(3) will try /dev/ksyms automatically if the first parameter
     to them is the NULL pointer).

     An open of /dev/ksyms will fail if:

     [EPERM]       An open was attempted with write permissions.

     [ENXIO]       No kernel symbols were saved by the boot loader (usually
                   because they were removed with strip(1)), or the kernel has
                   been compiled without a "pseudo-device ksyms" line.

     kvm(3), nlist(3)

     The /dev/ksyms device appeared in OpenBSD 2.4.

     It is not possible to mmap(2) /dev/ksyms because the boot loader does not
     load the symbol table onto a page boundary (so it is not page aligned).
     If all the boot loaders were fixed, mmap(2) support would be trivial.

MirOS BSD #10-current          August 24, 1998                               1

Generated on 2015-07-19 22:36:15 by $MirOS: src/scripts/roff2htm,v 1.80 2015/01/02 13:54:19 tg Exp $

These manual pages and other documentation are copyrighted by their respective writers; their source is available at our CVSweb, AnonCVS, and other mirrors. The rest is Copyright © 2002–2015 The MirOS Project, Germany.
This product includes material provided by Thorsten Glaser.

This manual page’s HTML representation is supposed to be valid XHTML/1.1; if not, please send a bug report – diffs preferred.


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Wavy Stippler Brush

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Produces maple graining and for overgraining walnut burl. Made of unbleached white bristle with nickel ferrule/handle.

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Glue Sticks

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Sargent Glue sticks are long-lasting, non toxic, and acid free. The glue bonds to almost any porous surface and is perfect for the home, office or classroom. Great for children and adult crafters!

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Tutorial Details: Introduction to using MATLAB for Bioinformatics: High-throughput Statistical Analysis

Date: Wednesday, October 29, 2008, 01:30 pm - 04:00 pm
Location: 402 Walter

The MathWorks, Inc. is presenting a free technical seminar demonstrating the use of MATLAB in bioinformatics research. Brian Madsen, M.S., Application Engineer Manager with The MathWorks, Inc. Will present the seminar. Check-in is from 1:00 to 1:30 and walk-ins are welcome. The seminar will include the following topics: covering sequence analysis and genotyping, access to proteomics data, analyzing microarray data, and pre-processing and analyzing MS data.

Please register at

Prerequisites: New users are welcome. No prior knowledge of MATLAB is required.