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The most curious feature of Socrates' religion is his mention of τὸ δαιμόνιον and the role it plays in guiding his actions. Cognate with ὁ δαίμων, a term with its own imprecision, τὸ δαιμόνιον is often rendered in Plato as the "divine sign" or simply transliterated: "the daimonion." Described as a "kind of voice" (φωνή τις, Ap. 31d2, cf. Phdr. 242c1-2), or a "sign" (σημεῖον, Ap. 40b2, c2-3, Phdr. 242b9) of which only Socrates was aware, the daimonion raises many questions. One of them is, what role could the daimonion play in the life of a person whose commitment to rational examination of matters of fundamental practical importance is unrivalled, yet who also receives private indications concerning his interests that intrude into his actions or intentions to act, prompting him immediately and unwaveringly to stop?
The essays in this volume, which were among those presented at a conference in Belgium in 2003, are generally concerned to see whether the experience of the daimonion is consistent with Socrates' commitment to reasoned argument and rational justification. Most essays offer varieties of rationalist interpretations, even when they (rightly) hold that Socrates daimonion, whatever it consists in, is of divine origin. On this rationalist view,1 Socrates' receptivity to the daimonion is not irrational, nor is his grip on the authority of rationality loosened. On the contrary, the daimonion offers "extrarational" information that does not supplant reason because it does not compete against reason as such. Put another way, its occurrence is taken by him to be another reason, a better reason, for not doing or saying what he was about to do or say. In fact, several essays show that far from pitting reason against revelation, the daimonion's characteristics, function, or source complement Socrates' divine mission and the elenchos by which he attempts to fulfill it. Finally, some essays contribute to the vexing question of how, at the end of Plato's Apology, Socrates can cite the non-occurrence of the daimonion at any point before and during the trial as evidence bearing on the question of whether death is a harm, in light of his disavowals at 29a4-b6 and 37b5-7 (cf. 42a4-5).
Brisson ("Socrates and the Divine Signal according to Plato's Testimony: Philosophical Practice as Rooted in Religious Tradition," 1-12) begins his essay with a careful assessment of the characteristics of the experience. He agrees with Vlastos that τὸ δαιμόνιον is an abbreviation of τὸ δαιμόνιον σημεῖον. It does not refer to a god, tutelary divinity, or guardian angel. Rather it is a nondiscursive acoustic sign or signal that occurs adventitiously and that is believed to come from an unidentified daimôn or theos. Further, he shows how the actions that the sign inhibits are not intrinsically moral--the sign is not Socrates' moral conscience--but that the moral significance of the actions, if any, must be determined by retrospective interpretation (6). This clears the way for Brisson to discuss how the sign poses no threat to Socrates' moral autonomy; the sign does not supplant practical reason, but "fixes its limits and orients it" (12). His compressed treatment of the significance of the non-occurrence of the sign at Socrates' trial, and how this is a μέγα τεκμήριον (Ap. 40c2) of the goodness of his death, merits careful unpacking and evaluation but is ultimately not decisive. He concludes that "Socrates can claim not to know anything about death or anything else, and he can interpret the result of the trial, which implies death, as a good thing" (9). This is because, at Ap. 29b6-c1, he takes himself to be a good man to whom nothing bad can happen (10). But even if, as Brisson holds, the "well-foundedness of divine action" is an "axiom" in Socrates' interpretation of the divine sign (10), the non-occurrence of the sign seems at best to support only the belief that death is not a harm to Socrates.
McPherran ("Introducing a New God: Socrates and His Daimonion," 13-30) looks to take forward his important work of examining the historical Socrates' religion 2 by addressing some of the "outstanding problems" in the sign. These are: how the god of the daimonion foretells the future, and why it makes only apotreptic indications and only to Socrates. While he acknowledges that Xenophon's treatment of the sign is part of a "suspiciously normalizing" portrait of Socrates' piety (14), he finds that Plato's and Xenophon's accounts have many points of contact, and uses testimony of the latter to corroborate that of the former. For this reason (and because he seems to have the historical Socrates in view) he is more inclusive than Brisson and others in this volume, collecting evidence that Socrates "probably" thought that the divine sign came from Apollo, that its divine provenance supports Socrates' belief that it is "unfailingly correct," and that it could even concern the actions that others intend (16), though this last item is not supported in Plato's dialogues. When considering more substantive questions about the daimonion's role in Socrates' life, McPherran considers its origin. On his "admittedly speculative" (25, n. 32) account, drawn principally from Xenophon, the god of the sign knows its own mind (24) and all events are "the expression of an immanent intelligence" (25) and therefore inherently providential. The sign's non-appearance in Plato's Apology grounds the rational expectation (elpis Ap. 40c4), not certainty, that death is good, because the sign comes from an omniscient and cosmos-governing god. As for why the sign in Plato is solely apotreptic and only occurs to Socrates, McPherran's answers are linked. Given the apotreptic form of the elenchos, which he alone was enjoined by the oracle to practice in service of the god Apollo, "it is he who is singled out for Apollo's gifts of an apotreptic daimonion" (27). Finally, McPherran concludes by examining additional reasons for both the partiality of the sign and its apotreptic function that are consistent with Socrates' commitment to reasoned argument.
Van Riel ("Socrates' Daemon: Internalisation of the Divine and Knowledge of the Self," 31-42) argues that it was the exclusivity of the sign that aroused Athenian ire, but goes beyond recent examinations of this question 3 in claiming that the real problem was that Socrates' sign was evidence of "the intervention of a private divine force" whose existence is "exclusively linked to the personality of the recipient" (35). While we may never know whether Socrates' jurors believed the charge of καινὰ δαιμόνια picked out such an internal "private god" (35) as Van Riel proposes, we can be sure that Plato's Socrates did not. While Van Riel alternates between the terms daimôn and daimonion, Plato did not; moreover, Plato never suggests that τὸ δαιμόνιον picked out any sort of personality, and thus Socrates never speaks of "the voice of the daimonion" (36), as if τὸ δαιμόνιον referred to a god among others (40) with motives (38). In spite of his confusion over this dimension of the supernaturalness of the daimonion and thus the distinctiveness of its occurrences, Van Riel stands with others in this volume who show how the phenomenon coheres with Socrates' philosophical practice.
Brickhouse and Smith ("Socrates' Daimonion and Rationality," 43-62) offer a novel defense of Socrates against the charge of irrationalism and persuasively criticize other rationalist interpretations. They provide thorough criticism of Vlastos' "reductionism," which seeks to assimilate the phenomena of the sign to a "hunch" or "rational intuition" of the inadvisability of a course of action, and his "interpretationalism," which grants to the sign a supernatural origin but leaves reason "unfettered scope" in the task of determining its meaning. They also reject Reeve's view,4 here dubbed "foundationalism," according to which "the authority of the daimonion's oppositions derives ultimately from certain more fundamental ('elenctically sustained') reasonings about the divine nature of the source of such oppositions" (56). Their worry rests on Socrates' claim to have experienced the sign "since childhood" (Ap. 31d2), long before Socrates could have provided the foundations for justifying his obedience to it. This means that initially, Socrates either did not trust his daimonion or trusted it without adequate justification (56). Their positive account, an "empiricist" or "reliabilist" view, takes the evidence of this early intervention along with the frequency of the sign to support Socrates' rational reliance on a sign that is, nevertheless, supernaturally (or "extra-rationally") based. They argue persuasively that Socrates' reliance on the daimonion can come to be reasonable given sufficient corroboration, that is, multiple instances of its occurrence over time.
The next two papers challenge something of an orthodoxy among recent commentators, namely that the sign is unique to Socrates and, further, at least partly constitutive of Socrates' uniqueness (atopia). Destrée ("The Daimonion and the Philosophical Mission: Should the Divine Sign Remain Unique to Socrates?" 63-79) finds support in Rep. 496c2-4 that for Socrates, the sign could operate in the lives of others. Indeed, since the sign is so closely connected to his divine mission (68), it is in principle available to other philosophers. Insofar as the practice of philosophy is not for Socrates alone, though he is a paradigmatic figure, so too the aid of a sign should not be restricted to Socrates. Why it has not appeared in others is answered by the fact that Socrates is the "only true philosopher" (75).
Like Destrée, Weiss ("For Whom the Daimonion Tolls," 81-96) thinks that the daimonion could happen to others, so long as they are committed to justice. It is "a warning bell; it keeps those concerned for justice away from injustice" (85). She goes further, however, and argues that the sign is a naturalistic phenomenon and that the religious language Socrates uses to describe it is chosen because the experience is rare and adventitious, that is, felt to come from outside of him (85). Her reductionist view of the nature of the sign denies that the daimonion is an external voice, "but rather a voice inspired by Socrates' thinking and intuition, that is, by beliefs that are for the moment insufficient on their own to guide him aright" (88-89). This interpretation 5 seems poorly equipped to explain the orientation of the sign to future harms, even trivial ones (cf. Ap. 40 a5-6: πάνυ ἐπὶ σμικροῖς), and its ubiquity in Socrates' life. As a consequence, Weiss must either dismiss the sign's appearance in the Euthydemus as "a comic spin" (89) or supply Socrates with a subconscious sense that in leaving the gymnasium, he would narrowly miss the chance to converse with two sophists (89, n. 20). Moreover, while Socrates is routinely depicted as not knowing, adequately, what he aims to know, he does not act or intend to act unadvisedly in the way that Weiss's theory requires if the sign occurs often. We would then have a Socrates who takes himself to require constant reminders to do or say what is consistent with his considered beliefs, rather than one who frankly understands the limits of human understanding and welcomes the extrarational indications that he receives.
Joyal ("To Daimonion and the Socratic Problem," 97-112) argues in painstaking detail that the canonical presentation of the sign in Plato's Apology, to which all other Platonic and non-Platonic depictions refer, is nevertheless sufficiently unlike those other depictions that attempts to construct a single account of the sign are doomed. Rather, the evidence of the sign that Plato presents always bows before the literary and philosophical demands particular to the dialogue in which it appears (105). More radically, for Joyal "...to daimonion in Plato's works is presented inconsistently, even incoherently, and is so often influenced by the demands or the convenience of context that it is sometimes hard to know whether we are dealing with the same phenomenon from one of its appearances to another." (111). He goes on to liken this vacillation to the inconsistent treatment of the soul in the Platonic corpus (111, n. 32). It is, I agree, sensible to despair of ever grasping the "historical nature of Socrates' divine sign" (112), but does it follow, as Joyal might be taken to imply, that no single, comprehensive account of the sign in Plato could be given? Not without understanding more about Plato first, he says (112). Joyal is certainly right that Plato's treatment of the daimonion eschews the consistency that would neatly convey a full, systematic understanding of it--his or Socrates'. But the incompleteness of Socrates' knowledge of the daimonion is consistent with Plato's portraiture of Socrates' disavowal of knowledge (and, some might add, Plato's depiction of Socrates' piety). In addition, Plato routinely has Socrates examining the reason for its appearance in a given instance, and Socrates always endorses whatever he determines the reason for the sign's occurrence to be. Many in this volume believe it is possible, within the constraints of the limited and perhaps inconsistent evidence that we have, to argue from the Platonic Socrates' own interpretations of specific cases and his generalizations to the outlines of an account of the daimonion's role in the Platonic Socrates' life. Nevertheless, Joyal is quite right to identify several difficulties for rationalist interpretations of the sign (on p. 111). His rich contribution here and elsewhere 6 is indispensable.
The last three essays examine non-Platonic treatments of the sign. In Xenophon, unlike Plato, τὸ δαιμόνιον quite clearly refers to a divinity of some sort (though it is never called ὁ δαίμων, it certainly acts like one); its activity is both protreptic and apotreptic; and it can concern itself with the affairs of others besides Socrates.
Narcy ("Socrates Sentenced by his Daimon," 113-125) begins by showing how Xenophon defends Socrates from the charge of lying about the daimonion; for from its failure to prevent Socrates' death, many would conclude that Socrates' had not spoken the truth about the daimonion. But he goes further by showing that Socrates understands why the daimonion prohibits him from preparing his defense beforehand. It is because Socrates should receive the divine benefaction of a beautiful death. Support for this thesis follows an examination of Prodicus' "On Heracles" (X. Mem. II 1, 21-34). For Narcy, "...that which Heracles, in Prodicus' tale, is urged to become, Socrates actually became. And the reasons given to urge Heracles to follow Virtue are the same ones that, according to Xenophon, prove that Socrates benefited from divine benevolence even in the matter of his death" (120). Socrates' confidence at his trial, then, flows from his understanding that the daimonion's interference is a clear indication that it knows that Socrates should die and that, having lived justly, he will receive the rewards of justice.
Dorion's treatment of Xenophon ("The Daimonion and the Megalêgoria of Socrates in Xenophon's Apology," 127-142) also centers on the differences between his and Plato's account and suggests that Xenophon is consciously correcting the account given by other Socratics. Like Narcy, he holds that for Xenophon, Socrates' death proves not that the gods abandoned him, but that they favored him with a beautiful death (129). Does it then follow that Socrates' megalêgoria is a "suicidal strategy," chosen as the surest means of provoking the jury to convict him and sentence him to die? No, for as Xenophon insists (Mem IV 8, 1), Socrates' defense was "the most true" (alêthestata) precisely insofar as it corresponds to the just life that Socrates led; it is a defense based on ergon, rather than logos. For this reason, Socrates' megalêgoria, his "boastfulness," is appropriate. For in his defense he "exalt[s] the ergon of his life" (133) and praises himself for the virtues and merits that he believes are his own (132). In Plato's Apology, by contrast, Socrates' acknowledgement that his speech may be provocative shows he chooses his defense strategy without the prior assurance that death is not a harm.
Brancacci ("The Double Daimôn in Euclides the Socratic," 143-154) carefully examines the fragmentary work of Euclides ostensibly to determine why Panaetius would exclude him and Phaedo from the list of major Socratics whose dialogues he took to be genuine. Brancacci first gives reasons for thinking that a passage in Stobaeus, in which Sleep and an unnamed Death are represented as daimones, is part of a consolation speech given by Socrates when he was about to die, probably in Euclides' Crito. He then examines a passage preserved by Censorinus in which Euclides holds that "each of us without distinction has been assigned a double genius (duplicem genium)." Brancacci believes that this second assertion, since it explicitly denies the uniqueness of Socrates' daimonion, supported Panaetius' reservations over Euclides' dialogues. The more interesting question, though, is whether the Sleep-Death pair in the first fragment may be identified as the double genius all of us have. While he reaches no firm conclusion on this question (151), Brancacci shows that if the identification is permitted, then Euclides' δαίμων does not have the same meaning as τὸ δαιμόνιον in the Socratic tradition (152). If the identification is denied, and Euclides' duplicem genium refers to the Socratic conception of the daimonion, then it may be that Euclides is trying to resolve the difference between the always apotreptic sign in Plato and the sometimes protreptic daimonion in Xenophon. This "double daimôn," then, would refer to the double function of Socrates' daimôn in the Socratic tradition. Specifically, this "could have been, for Euclides, a coherent way of reconciling the tradition of the two personal daimones with the more advanced concept of the daimôn, or daimonic sign, maintained by Socrates and revived, in the Socratic sphere, by Antisthenes, Xenophon, and Plato" (153).
In conclusion, anyone interested in the prospects for a comprehensive understanding of the daimonion and its operation and function will need this volume. Happily, it may be enjoyed by a wider audience as it is beautifully produced and eminently useable: the citation of ancient texts and modern works is standardized; all Greek is transliterated and passages in the text are translated; and there is a bibliography of works cited, along with an index locorum, index of modern names, and a general index with both English and Greek words and phrases. Unfortunately, the essays retain the brevity that made them suitable conference papers and, as the title indicates, there is little discussion of the daimonion's appearance after Plato and Xenophon. In addition, these essays do not break new ground in the wider study of Athenian religious practices or legal customs; this is less a criticism of them than an acknowledgment of the recent work that precedes them and the difficulty of generalizing from the sign to the broader religious and legal contexts that gave the divine sign its particular significance. The exact nature of the sign, then, remains mysterious--as it should, I think, if we read the evidence with care. These authors have, by and large, done so, and yet at the same time shown where reasonable disagreements over the significance of the phenomenon in Socrates' life reside. Above all, they have shown that neither must we, nor may we, dismiss or distort the evidence of the daimonion if we wish to retain a conception of Socrates' deep and abiding commitment to rational justification and argumentation.
Luc Brisson, "Socrates and the Divine Signal according to Plato's Testimony: Philosophical Practice as Rooted in Religious Tradition"
Mark L. McPherran, "Introducing a New God: Socrates and His Daimonion"
Gerd Van Riel, "Socrates' Daemon: Internalisation of the Divine and Knowledge of the Self"
Thomas C. Brickhouse and Nicholas D. Smith, "Socrates' Daimonion and Rationality"
Pierre Destrée, "The Daimonion and the Philosophical Mission: Should the Divine Sign Remain Unique to Socrates?"
Roslyn Weiss, "For Whom the Daimonion Tolls"
Mark Joyal, "To Daimonion and the Socratic Problem"
Michel Narcy, "Socrates Sentenced by his daimôn"
Louis-André Dorion, The Daimonion and the Megalêgoria of Socrates in Xenophon's Apology," trans. Matthew Brown
Aldo Brancacci, "The Double daimôn in Euclides the Socratic".
1. Prominent rationalist interpreters include Vlastos, McPherran, and Brickhouse and Smith. See Smith and Woodruff, eds., Reason and Religion in Socratic Philosophy (Oxford, 2000), reviewed BMCR 2002.04.10, for an edited correspondence among them mainly devoted to the question of whether the sign provides knowledge and of what sort and scope. 2. The Religion of Socrates (Penn State University Press, 1996), reviewed BMCR 1997.12.11. 3. Kraut, "Socrates, Politics, and Religion" in Smith and Woodruff 2000 (op. cit.); Parker, "The Trial of Socrates: And a Religious Crisis?" chapter 10 of Athenian Religion (Oxford, 1996), reviewed BMCR 1997.05.01 and reprinted in Smith and Woodruff 2000; and Garland, "Sokrates and the New Daimonia," chapter seven of Introducing New Gods (Cornell, 1987), reviewed BMCR 1992.06.07. 4. Socrates in the Apology (Indianapolis: Hackett, 1989). 5. This interpretation was first offered in Socrates Dissatisfied (Oxford, 1998), reviewed BMCR 2000.06.25. Another reductionist account can be found in Nussbaum, "Commentary on Edmunds," in Cleary, ed., Proceedings of the Boston Area Colloquium in Ancient Philosophy, Vol. 1 (University Press of America, 1985), 231-240. 6. "Tradition and Innovation in the Transformation of Socrates' Divine Sign" in Ayres, ed., The Passionate Intellect (New Brunswick, NJ: Transaction Publishers, 1995), 39-56; "'The Divine Sign Did Not Oppose Me': A Problem in Plato's Apology?" in Joyal, ed., Studies in Plato and the Platonic Tradition (Brookfield, VT: Ashgate, 43-58); The Platonic Theages (Stuttgart: F. Steiner, 2000).

subset: commoncrawl


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Select Program Overview
MIFC's Select program provides an opportunity to develop and play at the highest level of soccer within the local community while maintaining a balance between school, family life, and other interests. Select soccer is the middle tier of competition and commitment between Recreational and Premier. MIFC provides Recreational and Select programs to our community, and most MI players who are interested in Premier join our partner organization, Eastside FC, that draws talent from the greater Seattle area. MIFC's Select program is also designed to help prepare athletes to play high school varsity soccer.
Interested players must tryout for the Select program and must be willing to meet the higher level of commitment than Recreational requires. Most MIFC Select teams play in the North Puget Sound League (NPSL), which means the travel area for away games is a little further than Recreational soccer. Some of our Select teams are able to compete in the higher Regional Club League (Premier soccer), which may include even more or further travel throughout the state.
If you would like more detailed information, the complete Select Program and Policies document is available here.
There are two registration events for Select soccer: to participate in tryouts and to commit to a team after tryouts. Registration for tryouts will open in March for BU16 and May for all other teams/age groups. Player registration for a team opens immediately after tryouts. Players need to register ASAP after making a Select team.
MIFC offers Select soccer from U10 to U18. See our age chart to determine the appropriate level for your kid(s).
Playing Up Restrictions. If your appropriate age group is U11 through U14, you may only play up 1 year. A player must be determined by the independent evaluators to be in the top five of the age group they are trying out for. No more than five players may play up on any one team. Once a player reaches high school (U15 and above), the play-up restrictions are lifted, and the player merely has to be selected in the top 18 players. There are no play ups for U10.
Commitment Level
A typical Select season starts with tryouts sometime in May (except U16-U19 boys' tryouts are held around the end of February). Practices begin in June and are twice a week, continuing through the summer when teams typically participate in friendly games or tournaments. The regular fall season consists of about twelve games and runs from the first weekend after Labor Day to early December. State Cups start in January and could go through the first weekend in February. Spring season for boys is optional and is not included in the fees already paid. This schedule is very generic and can vary a lot based on the intensity level that the team is willing to commit to and their level of success. U15 - U18 girls teams train and play some friendly games or tournament in the summer, take a break for the high school season in the fall, and then resume with their regular season from December through April for the state cup.
While the Select program is designed to support a well-rounded balance of school, family life, and other interests, players must make a commitment to their teammates and coaches. The Club expects
that all players attempt to make every practice and game unless otherwise discussed with the head coach. Each player and their parents should plan on the player being available for multiple
summer tournaments and practices. The parent commitment for Select is higher than Recreational as well, with each team requiring a team manager, treasurer, and referee-in-pool.
The Select season for U15-U18 girls occurs during the winter (December through March) to avoid conflicting with the Fall high school soccer season.
Coaches and Professional Trainers
All MIFC Select teams are trained by soccer Professionals. MIFC Select coaches are required to meet minimum qualifications including years of playing, coaching and licensing, whether they are paid or volunteer. MIFC provides our coaches with educational resources and all coaches are encouraged to continue their education throughout their tenure. To see a list of our Select teams coaches click here.
U10-U13 Development Standards
The U10-U13 years are widely recognized as critical "developmental" years in soccer and most other sports. This is the main reason the Club offers Select at these ages. Coaches are instructed to focus on the development of the players on the team, not the wins and losses. They are encouraged to rotate players to different positions on the field during games and practice to allow development of players in different elements of the game (defensive shape, midfield support, attacking positions, etc). Playing time should be approximately equal for all players, but may be modified due to practice attendance and behavior.
Playing Time
For U10 through U14 all players should play on average at least ½ of each game, provided they attend most practice sessions. Players may receive less playing time if there are a significant number of absences from practices or team functions. However, a player shall not be penalized for missing a team function or practice due to occasional "excused absences" such as religious, illness, family events or school activities. Excused absences must be prearranged with the head coach.
All players must pay a $25 fee to tryout. Players must register online. Players are NOT to wear any items (jerseys, shorts, etc.) identifying them with any soccer teams. Soccer shoes with cleats and shin guards are mandatory, and each player must have his or her own ball. Please bring the signed Medical Release Waiver form to the first day of tryouts. Return the signed Commitment Sheet on Day 2.
Order uniforms online.
In addition to the MIFC registration fee, costs by team vary depending on the purchase of uniforms, the number of tournaments entered, frequency of use of a professional trainer, team first aid kits, team events, parties, etc. An estimate of the cost appears on our Fees page.


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Ellinon Thea Boutique Hotel
- Free continental breakfast and free WiFi
A complete joke. We booked this hotel for the stunning view, but if you don't book a…
The location of the hotel is a little bit away from the main buzz of Thira, and this is…
Ellinon Thea Boutique Hotel
- Standard Room, Hot Tub, City View
- Superior Quadruple Room, Hot Tub, Sea View
- Triple Room With Hot Tub and Caldera View
- Superior Room, Jetted Tub
- Superior Duplex, Hot Tub, Partial Sea View (Terpsichore)
- Superior Duplex, Hot Tub, Partial Sea View (Melpomene)
- Deluxe Duplex, Hot Tub, Sea View
- Family Duplex, Hot Tub, Sea View
- Deluxe Quadruple Room, Hot Tub, Sea View (maisonette )
More great choices
What's around Ellinon Thea Boutique Hotel
- Santorini Caldera - 1 min walk
- Petros M. Nomikos Conference Centre - 2 min walk
- Wall Paintings of Thira Exhibition - 3 min walk
- Dominican Convent - 6 min walk
- Catholic Cathedral - 6 min walk
- Megaro Gyzi Museum - 7 min walk
- Archaeological Museum - 8 min walk
- Megaro Gyzi - 8 min walk
Getting around
- Thira (JTR-Santorini National) - 13 min drive
- Airport shuttle (surcharge)
- Ferry terminal shuttle
At a glance
Key facts
Hotel size
- This hotel has 9 rooms
- This hotel is arranged over 2 floors
- Check-in time 1 PM-9:30 PM
- Check-out time is noon
- Express check-out
Required at check-in
- Credit card, debit card, or cash deposit required for incidental charges
- Government-issued photo ID required
Travelling with others
- One child stays free when occupying the parent or guardian's room, using existing bedding
- Pets not allowed
Extra people
- Rollaway beds available, charges may apply*
- Free WiFi in public areas
- Free WiFi in rooms
- Airport shuttle (available 24 hours) *
- Ferry terminal shuttle *
Payment types at the property
In the hotel
- Free continental breakfast daily
- Bar/lounge
- Room service (during limited hours)
- Beach towels
- Spa tub
- Steam room
- Front desk (limited hours)
- Tours/ticket assistance
- Dry cleaning/laundry service
- Laundry facilities
- Luggage storage
- Number of buildings/towers - 1
- Safe-deposit box at front desk
- English
- Greek
In the room
- In-room climate control (air conditioning)
- Air conditioning
- Minibar
- Bathrobes
- Iron/ironing board (on request)
- Individually decorated
- Individually furnished
- Private bathroom
- Shower only
- Free toiletries
- Hair dryer
- Digital TV channels
- DVD player
- Free WiFi
- Phone
- Daily housekeeping
- In-room safe
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Ellinon Thea Boutique Hotel's small print
Also known as
- Ellinon Thea
- Ellinon Thea Boutique Hotel Hotel
- Ellinon Thea Boutique Hotel Santorini
- Ellinon Thea Boutique Hotel Hotel Santorini
- Ellinon Thea Boutique
- Ellinon Thea Boutique Hotel
- Ellinon Thea Boutique Hotel Santorini
- Ellinon Thea Boutique Santorini
- Ellinon Thea Hotel
- Ellinon Thea Boutique Hotel Santorini/Firostefani
- Ellinon Thea Hotel Santorini
Cash transactions at this property cannot exceed EUR 500, due to national regulations. For further details, please contact the property using information in the booking confirmation.
This property does not have elevators.Please note that cultural norms and guest policies may differ by country and by property. The policies listed are provided by the property.
For transfers, guests must contact the property before arrival at the number on the booking confirmation.This property is licensed under an applicable law.Property Registration Number 1144K114K0630401
Mandatory fees
You'll be asked to pay the following charges at check-in or check-out:
- A tax is imposed by the city: EUR 1.50 per accommodation, per night
Optional extras
Late check-out can be arranged for an extra charge (subject to availability)
Airport shuttle service is offered for an extra charge of EUR 20 per room (one way)
Ferry terminal shuttle service is offered for an extra charge
We have included all charges provided to us by this property. However, charges can vary, for example, based on length of stay or the unit you book.
Recent reviews
Fabulous 8.6 From 30 reviews
This is another nice comfortable that we stayed (1 of 3) in Santorini, i would rate it a 3* nice but not Luxury, bonus being on a level not very big, but friendly, i personally wouldn't want to be on ground floor with bath, jets in full view of street Ask for 1st or 2nd floor, free breakfast fetched to your room, balcony small but nice, we was in a 2 bed room
It was just wonderful, espcially the view of the caldera while sitting in a hot tup, breathtaking.
Really loved this hotel!!! The view and service was wonderful!!
Great hotel with a good view of the sunset and sunrise.very clean and good breakfast
Great hotel and very good breakfast
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In Vitro Toxicity Market Overview :
In Vitro Toxicity is a scientific method of testing toxic chemical substances on cultured bacteria or mammalian cells. Drug toxicity is the major reason for withdrawal of drugs from the market which causes a company huge amount of financial costs and losses. Hepatotoxicity and cardiotoxicity are the most recurring drug toxicity. In Vitro toxicity involve assays of cultured bacteria or mammalian cells. This diverse assays covers a range of potential toxic events which help in drug testing. This method has been heavily used in drug testing since there have been regulation of testing drugs on animals. In vitro toxicity is also used in identification of harmful chemicals in agricultural products, therapeutics drugs, and food additives.
The In Vitro toxicity market is currently at its blooming stage. The global in vitro toxicity market is expected to register substantial growth in near future attributed to opposition to testing of toxic chemicals on animals, new and promising technologies, increasing R&D to detect toxicity of drugs in early stages, Moreover, huge investment made by companies in their R&D department would also attribute in the growth of the market. On the other hand lack of in vitro models to detect autoimmunity and immunostimulation and predictive ability would restrain the growth of the market.
The report segments the global in vitro toxicity market on the basis of dose, absorption, toxic substances and geography. Dose market segment is further classified into dose response and threshold response. Absorption market segment is further classified on the basis of distribution, excretion, and metabolism. Toxic substances market segment is further classified into acute and chronic toxicity, toxin, toxicant, and toxicokinetics. Geographic breakdown and deep analysis of each of the aforesaid segments is included for North America, Europe, Asia-Pacific, and rest of the world (RoW).
Some of the major companies in In Vitro toxicity market are Agilent Technologies, Inc. (U.S.), Covance, Inc. (A subsidiary of LabCorp) (U.S.), Bio-Rad Laboratories, Inc. (U.S.), General Electric Company (U.S.), Eurofins Scientific SE (Luxembourg), BioReliance, Inc. (A subsidiary of Merck KGaA (Germany), Charles River Laboratories International, Inc. (U.S.), Thermo Fisher Scientific, Inc. (U.S.), Catalent (U.S.), and Cyprotex (U.K.).
The key takeaways from the report
- The report will provide in-depth analysis of In Vitro Toxicity market with respect to major segments such as S1 and S2 of the market.
- The report will include the qualitative and quantitative analysis with market estimation over 2016-2025 and compound annual growth rate (CAGR) between 2017 and 2025.
- Detailed analysis of market dynamics including factors and opportunities.
- An exhaustive regional analysis of In Vitro Toxicity market.
- Profile of key players of the In Vitro Toxicity market, which include key financials, product & services and new developments.
Scope of InVitro Toxicity Market
Dose Segments
- Dose Response
- Threshold Response
Absorption Segments
- Distribution
- Excretion
- Metabolism
Toxic Substance Segments
- Acute and chronic toxicity
- Toxin
- Toxicant
- Toxicokinetics
Geographical Segments
- North America
- Canada
- Mexico
- Europe
- Germany
- France
- United Kingdom
- Spain
- Others
- Asia-Pacific
- China
- India
- Japan
- South Korea
- Others
- RoW
- South America
- Middle East
- Africa


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My Content
6 Jan 2008
Selling it new, only used a few times for $250 starting bid off ebay.
Message me on ebay for more pictures if you want.
28 Dec 2007
Does anyone have the WCF12 that could tell me how they got it to work?
I just got it and it won't even light up for me.
It keeps setting it as "Anonymous Memory"
<inserted card>
It is classified as Anonymous memory
<opened terminal>
<nothing is loaded>
cardctl ident
Socket 0:
no product info available
<started up orinoco_cs, orinoco, hermes>
nothing happens
Well, I just got my Zaurus C1000 2 days ago. I alos got my AmbiCom 2 days ago however I bought it used from someone. This think lookgs brand new, I was very impressed..
Well, this is what happens. I plug my AmbiCom into its CF slot, and its either:
a) I do some stuff, browser some sites, go to google, BOOM .. white screen pops up and locks my Zaurus out until I remove the CF Card from its slot
Instantly when I put in my card into the slot I get white screen
c) When I try to do a package install it usually gives me a white screen (when I have my ambicom in)
I don't know if it is my Zaurus or not though. I have no way of checking this AmbiCom out to see if it works anywhere else. I have the slightest suspician that it is actually my Zaurus but I just don't know..
I wasted $400+ for my Zaurus+this CF Card+4gig SDHC card..
I bought it overseas so there really isn't any way to return this thing and I am still contemplating buying another CF Card and chucking away another $70 to just test and see if this thing works..
Since there is no Wireless CF Cards at circuit city, bestbuy, radioshack, ect.. i have to buy it online which pretty much narrows my chance of returning it VERY SLIM..
what Do you guys think?
I have flashed my Zaurus about 4 times now trying to figure out how to get my 4gig SDHC card accessable.
The only one I found so far was angstrom which came with no apps and my Ambicom WL1100C was not even found so I had no way of downloading any packages.
So, how many times do you think I should be flashing my Zaurus. Is it bad for it? Should I stop now?
I have a 4gb SDHC card and before I flash my Zaurus for the 3rd time I would like to know if it will pick it up.
If not, I just tried angstrong and it sucks. My ambicom card doesn't even get recognized, gui fails every other minute, ect.
Please point me in the right direction (I need to be able to use a 4gb SDHC card)
I was leaning towards debian but it seems like its a really hard install
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City Manager Morgan Smith announced Wednesday several changes to leadership roles in the Public Works Department.
On September 1, Public Works Director Barry Loveless will retire from his position as Public Works Director but will remain a part-time City employee leading the completion of the City's $20 million Police and Municipal Court Facility project during the next 18 to 24 months. The project involves renovation of an 18,000-square-foot medical building the City has agreed to purchase from CHI Franciscan Health.
Loveless, who led the Public Works Department for nearly six years, has an extensive background in public works and engineering functions, including 15 years in leadership positions throughout Kitsap County public agencies and more than 20 years of service in the U.S. Navy.
"I am proud of the team we have put together and what we have accomplished during my time as Director," said Loveless.
Under Loveless' leadership, the City has improved its day-to-day performance in many areas, such as roads maintenance, operation of utilities, storm response, reviewing and inspecting private developments, and managing the right-of-way. The most visible accomplishments include renovating Waterfront Park and the City Dock, improving utilities and sidewalks along Wing Point Way, improving the road shoulders along Miller and Fletcher Bay Roads, completing the first segment of the Sound to Olympics Trail, and soon-to-be completed non-motorized improvements along Olympic Drive.
"I am grateful for Barry's outstanding leadership during these last six years," said Smith. "His professional experience and pragmatic leadership were instrumental in the City's progress towards more coordinated and efficient stewardship of our extensive infrastructure portfolio. I am extremely pleased that he has agreed to stay on to direct the Police-Court project, which is a significant legacy project for our community. Barry is uniquely qualified to help deliver this complex project successfully, and we are both excited to be moving forward after many years of planning and consideration."
Smith has appointed Chris Wierzbicki to fill the role of Public Works Director. Wierzbicki has more than 20 years of engineering and planning experience in the private, public and non-profit sectors. A familiar face at City Hall, Wierzbicki previously worked at the City of Bainbridge Island for six years as the Deputy Planning Director and City Engineer. He is currently the Executive Director of Futurewise, an organization that advocates for sustainable and equitable land-use and transportation policy throughout Washington State. Wierzbicki previously served as the Deputy Director of King County Road Services.
Wierzbicki, a Bainbridge Island resident, is excited to once again serve his local community. "I'm very grateful for the opportunity during the past 12 years to live and raise a family on Bainbridge, and am looking forward to helping steward our natural and built environment in ways that will benefit the next generation of islanders – particularly, ensuring the protection of our water resources and providing safe alternatives for multi-modal transportation."
Wierzbicki will begin his new position on July 31.


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Free shipping in the USA (lower 48) when your order is over $89 (excluding gift certificates and sales tax, if applicable).
In Stock. Working with the lovely American folk tune, BEACH SPRING, arranger Lloyd Larson has beautifully captured the dramatic shape of Claire Cloninger's insightful text. His voicings are artistic and beautifully varied, punctuated by expressive unisons and four-part writing that is both satisfying and accessible. Keyboardists love the fullness but comfortable feel of his accompaniments. But the text is always the focus. It flows naturally from the birth of Jesus Christ, to His sacrifice, to His eternal exaltation. This anthem is uplifting and meaningful throughout the church calendar year.Core Instrumentation: Flute 1 & 2, Oboe, Clarinet 1 & 2, French Horn 1 & 2, Trumpet 1, Trumpet 2 & 3, Trombone 1 & 2, Trombone 3/Tuba, Percussion, Keyboard, Harp, Violin 1 & 2, Viola, Cello/Bassoon, String BassAlternate Parts: Soprano Sax/Clarinet (sub. for Oboe), Alto Sax 1 & 2 (sub. for French Horn 1 & 2), Tenor Sax/Baritone T.C. (sub. for Trombone 1 & 2), Baritone Sax (sub. f. Here is a listing of related products.
� 2020 Music44. All rights reserved.


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At the inaugural Queensland Family Matters Forum held in Brisbane on 4 and 5 August, Minister for Child Safety, the Honourable Shannon Fentiman, announced a new Empowering Families Innovation Fund (EFIF) would help generate innovative, community-led ideas for keeping Aboriginal and Torres Strait Islander families together, safe and thriving at home, in community, and in culture.
The EFIF is a three-year, $6 million investment commencing in 2016-17, that will ignite radically innovative ideas, as well as practical, locally-driven solutions, for addressing over-representation and closing the gap in life outcomes for vulnerable Aboriginal and Torres Strait Islander children and families.
As outlined in Towards a Queensland action plan for vulnerable Aboriginal and Torres Strait Islander children and families, the EFIF forms part of the first wave of contributions to the cross-sectoral action plan currently being developed in partnership with Family Matters.


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Jesus Did It!
By: Ginger
The earliest memory I have of something unusual happening to me is when I was three years old. I remember waking up in the middle of the night scared. I was going to walk into my parent's bedroom when I noticed something in the window staring at me. The window itself was closed but the blinds were open. I can't really explain the terror that I felt except that I felt it all the way to my core. I remember something/someone black with red eyes peering in at me. I don't mean black as in African-American -- I am talking black as in the actual color black. I was so terrified that I couldn't move, and it was as if my eyes were burning just staring at it. Eventually it disappeared and I ran into my parent's bedroom. They obviously thought I had a bad dream and tried to calm me.
Since that day I cannot have a window open at night without feeling paranoid. As soon as my sister moved out of the house, which wasn't long after that incident, I switched bedrooms and I have a hard time walking into that bedroom at night even now. At that age I didn't know much about God or demons, but I knew a little from Catechism and I had the strangest feeling that I had seen Satan.
A few years later when I had no more encounters, I started to believe that I had just had a bad dream. I still wasn't about to sleep in that room again or have windows open at night, but I figured it was all just my imagination.
Shortly after I got that mindset I started to have new encounters. These were not the same terror that reached deep into my soul, but unusual and scary nonetheless. I started hearing things in the house when no one was around. I also started seeing human shadows downstairs when I was the only one there. I was seeing ghosts. I tried to tell my mom about this but of course she thought I was imagining things.
By the time I was in 5th grade the encounters would come and go, and I just kept them to myself. When I wouldn't have them for awhile I would start to doubt that they ever happened, which would always trigger another, almost like I wasn't supposed to forget.
That year I wanted to have a Halloween sleepover party. We were supposed to be sleeping in the basement bedroom. Everyone wanted to play a spooky game so we had decided on 'light as a feather - stiff as a board.' Usually when kids play this game it is all for fun and it never really works. Well that evening it really did work. It was my job to do the temples, tell the story and put the girl that was going to float into a trance. Well, it seemed that she was in a trance and we figured she was just joking, but we tried to lift her with two fingers of each hand and the unbelievable happened. We lifted her until our arms were outstretched! This was not a heavy girl by any means but definitely not small either.
We all looked at each other in shock and let go and there she floated down to the mattress like a feather. It took a minute for her to wake up - meaning she was really in a trance and she didn't remember anything. None of us knew what to do.
After this we decided to go to bed. Everyone was a little frightened; not sure what had happened, but I was terrified, having a very good idea what did happen. We had tapped into the demonic spirit realm.
For the Halloween party, we had turned our basement into a haunted house maze. I went down there to start cleaning some stuff up and had another encounter. I decided to try my mom again and tell her what happened. Again she said I was seeing things, but this time she had an encounter as well! She freaked out and wouldn't go back downstairs. My dad said we were both just crazy. However, from that day forward, Mom no longer doubted me.
I don't think it is necessary to go into all of my encounters, but I would like to share a few more. Most of the time it was a feeling that I wasn't alone, or I would hear something. My dad worked out of town during the week and was only home on the weekends. I remember one night I was in my mom's room and we heard a voice from the kitchen asking if pizza was for dinner. It sounded like my dad's voice, but then we realized that my dad wasn't there.
Many times - late at night - we would hear coughing, like my dad's smokers cough ' knowing full well he wasn't there.
The encounters weren't all bad, because God was obviously watching out for us and sent a guardian angel. One time in the middle of the night my mom had a feeling to get up and check the fire in the furnace downstairs. When she got down there the hatch had been left open and the house could have started on fire at any moment.
By this time I was getting frustrated with the encounters because I didn't understand them, and I wasn't getting an explanation from God. I had stopped attending Catechism and the Catholic Church a few years back and was starting to turn from God.
More things continued to happen throughout that year. One of my best friends at the time didn't believe me that ghosts (spirits) exist. He had been cleaning his grandmother's attic and discovered an old Ouija board. When he asked his grandmother where it had come from, she didn't know and said it must have been up there when she got the house. This didn't look like one of the boards you can buy in the store -- this looked old. Naturally this sparked interest with us and we figured we would try it.
Three of us sat in a dark room with candles and the Ouija board. My friend was mocking it, obviously not believing in it, when the eyepiece on the board started moving, not spelling anything ' just moving around the board. We all figured it was someone else, but then the board started to lift off the ground on its own! We quickly let go and it stopped, but that was the last day that they didn't believe me.
For the next couple of years nothing happened, although this time I tried to not allow myself to think that it was all my imagination.
At this time my niece and nephew were born and really took the focus of my life. I loved them so much and they were so incredible to me. Middle school is a hard time and I spent almost every day at my sister's spending time with her and my niece. This seemed to put a positive light back into my life, although I still was drifting from God.
I would tempt God to prove to me His existence, by asking Him to make selfish and stupid things happen, but he seemed to always come through. I don't know if He was that moved to reach me, that he answered my stupid and selfish prayers or what, but he did.
One in particular that I remember was - - I was trying softball for the first time, and it had been a couple of friends of mine who had played for years that talked me into it. Somehow when the teams were made I ended up on a different team, which defeated the point -- which was that I was joining because of my friends. We tried to get me switched but they told us that the teams were already created and the one I wanted to be on was full. I prayed that I would get put on the team with my friends and a couple of days later I received a call saying that they had made an exception and I was put on that team. That was the first time one of my prayers were answered like that so I continued to pray for things and God answered me much of the time.
By 8th grade I was starting to drift farther from God -- not understanding why these things happened to me. I met a girl that had encounters also and we started getting involved in witchcraft. We started renting books from the library on it and buying candles for spells ' diving into the stuff head first, so to speak. It was weird though because through all of it I never felt like God was far away. I was just angry at Him for allowing me to go through all of the things I had without giving me much comfort or an explanation. I felt like there was a battle for my soul and God was losing.
As I got into high school and cheerleading, the witchcraft phase seemed to fade, but I didn't forget the things that happened to me. At this point I was convinced that the Bible was nothing but contradictions and that it couldn't be trusted. I felt like a know-it-all, even though I had never actually read the Bible except what was taught at catechism when I was little.
By my second year in high school I was falling deep into depression; having regular thoughts of suicide. I kept a diary most of my life, which was more like me talking with God than just a diary. I constantly put in there 'God help me!' I didn't want to kill myself but I was being engulfed by my depression.
One night I was truly contemplating suicide, thinking about exactly how I would kill myself. I remember that I felt like no one would care that I was gone. Then I turned over and saw my niece lying next to me sleeping so peacefully, sucking her thumb and cuddling with her blanket, and I knew she would miss me ' and I just cried.
Around this same time for cheerleading I had to take gymnastics classes to try and get my back handspring for competition. A small group of us joined a gym and that had a small private class geared toward competitive cheerleading and tumbling. As it turned out, the Program Manager and one of the instructors at this gym was also the Youth Ministry Leader at a non-denominational Christian church in the area. We had tried a couple of other gyms in the area and had never been satisfied with the gymnastics trainers until we came here.
I don't think there is any coincidence that we were unhappy in the other gyms and ended up at one where I would be in direct contact with a youth minister for a Christian church. God knew that I needed help and He gave it to me.
Our class was the last class of the evening. Our group in general had trouble with gymnastics from fear of going backwards, making the task of learning to do a back handspring rather difficult. We would sometimes be there late trying to get up the courage to 'just do it.' A lot of the time I got into religion conversations with the youth minister. Looking back on it I am not sure how he was able to keep his cool when I would argue with him about the Bible, but he did.
He gave me a student Bible as a gift, which was my first personal Bible, and I decided to read a little each night. Over the next year or so I read through most of it, but since I still wasn't attending church I didn't understand everything I read. I had asked some friends and family to go to the non-denominational church with me, but no one was interested.
My senior year I became friends with someone who hadn't been to church for a while, and had become an atheist. She had read a book series: The Left Behind series and said it was making her wonder what was really out there. I told her of my encounters that I had up to this point. She expressed interest in going back to church and I told her of the church that I liked, so we went almost every Sunday for a while.
After high school I moved away to a big city about four hours away from home to go to The Art Institute. When I moved there I had hoped the encounters would stop, since everything had always happened in the house I grew up in. That was just wishful thinking. The first month I was there I had another encounter.
My roommate was a waitress and she was usually home really late. I was up late getting mail ready to send out and I decided to just bring the mail down right away so I wouldn't forget. I had been having weird feelings all night that I was being watched, but I tried to ignore it. I had the mail in my hand and I was in the hallway closing the door and getting ready to lock it, when from inside my apartment I heard a male voice yell, 'Hey!'
I freaked out and ran to the elevator. I figured it was either another encounter, or someone had broken into my apartment. I wasn't sure which I had rather it be. I knew I had been alone in my apartment. After an hour or so pacing in the lobby, I finally got the nerve to go back up to the apartment. I searched around and no one was there. I searched my bedroom thoroughly and locked myself in with the phone and a night light. I laid there until I heard my roommate come home and then I went to sleep.
When I moved to the city I had to get a job, and I ended up as a supervisor at Starbucks in a busy shopping district. I had to work there full time so I didn't have the option to have Sundays off.
I did continue to pray every night and God seemed to always answer. Every quarter I would start off by not doing so well because I would forget to pray. I then started getting in the habit of praying about ever project and test, and I always ended up doing well. Sometimes it felt like I was cheating and had a secret weapon, but all it was is that I was getting help and inspiration from God.
When I did finally graduate and got a real job that gave me weekends off, my husband was still working retail and I wasn't interested in going to church by myself.
I lived in the city for five years, and after being separated from any church activity, I started to doubt all of the things that happened to me in the past. I was starting to entertain thoughts that maybe God didn't really exist like the Bible claimed, and maybe people had a point when they denied the Trinity and the deity of Jesus. I never started doubting that God existed -- just all of the technicalities and the Christian doctrines.
In the mean time, while I was in living in the city, my sister came to Christ and had become very involved in her church. She was very eager to get me to find a church in my area, but I always made excuses. I did attend church with her here and there when I was home for a holiday, but I didn't ever get too much out of it.
At this point I still didn't quite understand the idea of Salvation, even though I had read most of the Bible and attended the Catholic Church and Catechism when I was young. Since I wasn't part of a church or a Bible study, I didn't really understand what I was reading. I still had the mentality that when it came to Salvation, what really mattered in the end was if you were a good person or not. I didn't want to believe that good people could go to hell just because they dismissed the Good News of the Gospel of Jesus Christ ' which is that they need to trust that His death on the cross is the only means by which their sins are forgiven, and that the righteousness of God is imparted to believers, again because of His sacrifice on the cross, and that He took their sins to the grave and left them there.
For my lunch hour, I would usually go to lunch at Panera Bread and read. I was sitting in the same spot I always would sit at, right by the fire, and reading ' when I heard someone laughing with the creepiest laugh I have ever heard. When I looked up, I saw this old man who looked homeless. I made eye contact, and for the second time in my life, I was terrified to the depths of my soul. Once I made eye contact he started saying my full name in between the laughs. I do not wear any kind of nametag for my job, and I had never seen this man before. Also, his lips didn't appear to be moving. I decided I would ignore him and keep reading and not allow myself to look up. He continued calling my name and laughing, and I looked around and noticed that Panera was extremely busy, but not one person looked up or even seemed to notice this man. That is when I realized that no one else was hearing this. I freaked out, wondered if I was losing my mind, and ran out to my car and back to the office!
After that, I decided I needed to get to know Jesus, and that I was no longer going to entertain those thoughts again. A book series kept popping into my head that one of my friends from high school had recommended, but I couldn't remember what it was.
The next weekend I went back home to visit my family. My sister said she had a new movie and we sat down and watched it. It was called Left Behind. After the movie I realized that was the book series I was trying to think of. I decided I needed to read them. I went on eBay and ordered the whole series. I read all 12 books in six months and for me that was amazing. The books were so good it was hard to put them down. I have always been a slow reader and hated reading. I didn't think I would have ever read that many books in my whole life let alone six months.
The series didn't talk about anything I hadn't heard before but put it in a way that touched me deeply, and made me understand how it all works together. For the first time in my life I actually understood what Salvation was. Throughout the series the characters talked about being thirsty for God's Word and I so desperately wanted to feel that. I then decided that night to receive Christ's gift of Salvation and let Him into my heart. Slowly I started to feel that thirst the characters in the book had talked about. After I read the series I started to read other books that helped me to understand what scripture means, and read my Bible as well.
I still didn't get involved with a church because even though my Sundays were free now, my husband usually worked on Sundays and I didn't want to go alone. There was one church that I drove by on my way to and from work everyday that seemed to be calling me, but I never made it there.
I kept feeling like I wasn't Saved. I continued to ask for Salvation and I felt like I wasn't changing, I didn't feel any different and I wasn't certain I was Saved. I was worried that maybe my heart wasn't true. Thoughts kept popping into my head that God wasn't real. I would immediately push those thoughts away. It was like Christ put a lock on my door but Satan was still right outside it whispering thoughts to me. I wasn't sure what else to do so I continued to pray about it.
Finally I realized I needed to ask Christ to keep those thoughts away and to not allow me to give them the time of day, or acknowledge them, when they would pop into my head.
I eventually received Christ but I had no desire to help evangelize ' tell others about what Jesus did for them on the cross, in other words. People often don't like evangelists (until they get Saved anyway!) because of the spiritual conflict that can come from confrontation with Biblical Truth, and I didn't want to be humiliated, put down, or offend someone.
One weekend I was driving back to the city from a weekend visiting family. My husband had to work that weekend so I was alone. About halfway there I was listening to a mixed radio station I liked, but all of a sudden that station cut out and a Christian station came in clear as day. It wasn't music, but a talk show. Something kept me from changing the station. They were talking about the tragedy of Katrina (which had happened only a couple of weeks before) and about the importance of evangelism. How it is the responsibility of the believers to spread the word of Truth to people who don't know it. As I was listening to this I had those same thoughts that I absolutely did not want to be an evangelist.
Well, right there in the middle of city traffic on one of the busiest highways in the U.S.A., in a bad neighborhood, my care froze up. I had enough time to get to the left lane but there wasn't a shoulder on either side due to construction. My car shut down to the point that I couldn't even turn my hazard lights on or roll down my windows. I had to open my door just to let some air in since it was afternoon and mid 90's outside. Since there was no shoulder, I was blocking a lane, and if you have ever driven on that road you know that drivers are not happy about that. I had drivers swearing at me as they drove by and calling me names. As if I could help it '
I immediately called my husband to send a toe truck, and to help calm me down. I didn't, however, tell him what was really going through my mind.
I know that without a doubt God was communicating to me about the need for me to help spread the Truth of His Word. I was crying and talking to God. I told him I was sorry, and I would learn more about how to spread the Word. I promised. Right then and there my car started up! I knew I had made a pact with God.
Since where I was broken down was a little bit of a shoulder, and absolutely none ahead for miles, I didn't dare drive more for fear that it might break down again in an even worse spot. My car was getting to the age of breakdowns. I decided to wait for the toe truck.
After several horrible hours, I finally got home. I broke down and told my husband that I know God wants something from me, but I didn't know what. I told him I didn't want to be an evangelist and why, and just cried for hours. He tried to calm me and it helped - just knowing he loved me. He told me we could find out together, and he would support me, which was a huge relief.
A couple of months later, we knew his job might be in jeopardy and we couldn't afford to stay in the city on one income. We had always wanted to move back home to be closer to family, so I started applying for jobs.
I got a job and I felt that God was telling me to take it. I knew I was being compelled to move back home for a reason. I just wasn't sure what that reason was.
When we first moved back, I decided to try my sister's church again. This time it truly touched me, and I felt like I had a home. I have continued to go every week with my sister and I love it. I have gotten involved with Bible study groups since then and I am well on my way in the journey of my spiritual growth, and with helping spread the Word of God.
It was a gradual process because there were old thought systems and ways of life I didn't want to let go off. For example, I loved listening to alternative and rock music, and I had no interest in Christian music. My sister was telling me that I should listen to it because eventually words would get stuck in my head and I could use it to praise God. I decided I would give it a try.
I asked God to please use the Holy Spirit to take over my life. I wanted to view things from His point of view and have His opinions instead of mine. I was welcoming Him in to guide me and use my life according to His will. I was doing the study of The Purpose Driven Life by Rick Warren, and was starting to have a clearer understand of what this meant.
I started noticing a change in my thought process, my opinions in all areas, and the way I felt. I started to love the Christian rock music and it began to be the only thing I listened to. I also started to notice things that I hadn't before. When people would say things that went against the Word of God, usually without them really knowing that what they were saying was wrong. Things that would have never offended me were starting to. The people weren't offending me and I wasn't at all getting angry at them but at Satan for having so many lies and deceptions that it reached around the world and turned people from God. This is when I started to understand why it is so crucial to evangelize. Just because someone seemed Christian doesn't mean they are.
I had never understood when people said 'when you surrender your life to God He will work in you and change you from the inside out.' Even when I first surrendered my life to Him I still didn't understand, until everything about my life started to change. I am a rather opinionated person and I had always had a bad temper and both were dissolving. It was like all of the colors in the world were brighter, the sun was shinning more, and I was seeing life through the eyes of God.
When I think there is nothing more that can change in me, God surprises me by changing me more. I know that He will continue to work in me because no matter how different I feel, I will never be perfect and His work will never be done in me. I am so thankful that God has taken over my life because I never did a very good job at running it myself.
I knew the next step was to be baptized in my church. That was the most exciting day of my life! To stand there in front of thousands of people and declare my faith was scary, but so fulfilling.
I still feel pain and endure suffering, get angry and do stupid things but there is one difference than before. I always feel God there holding me, helping me through it. I still suffer the consequences of my bad choices, but God has an awesome way of using them for something positive. He can see the big picture and uses my mistakes toward my spiritual growth.
If anything ' I face more challenges now that I am a follower of Christ than before. The difference is that now I don't get terrified and hopeless. I just turn to God and He shows me the way. The rewards when I find the way and follow it are much greater than any challenge I could face.
I wish there were words I could think of to explain the differences in my life now that God is in control of it, but I can't. My life before and after is like night and day. When I think back of my years of horrible depression ' I can't even fathom being in that state now.
Now God and church have become a huge part of my life. I want nothing more than to spread the Good News of Salvation. I am still apprehensive because I don't want to offend people, especially people I care about, but I would rather them be angry at me and hear the Good News than be my friend and not hear it. I am still continuing to grow in faith and as a child of God, because I am finally on the right path.
Throughout everything God never left my side. Even when I wasn't yet Saved but had embraced God, he kept inching me along. For every couple of steps I took forward, I would take one back. I now see that the important part was that at least I was facing the right direction.
When I look back on my story, I find it so difficult to believe at times that Jesus didn't give up on me. I've come to the conclusion that if He didn't give up on me ... He won't give up on anyone else either, unless they demand He do so.
Ginger can be emailed at: firstname.lastname@example.com
"And this gospel of the
kingdom [Jesus
died for sinners] shall be preached in all the world for a witness
unto all nations; and then shall the end come."
(Quote from Jesus Himself: Matthew 24:14).
Consider how many children in "all the nations" have never heard YET what Jesus accomplished for THEM at the cross? PLEASE HELP SPREAD THE GOOD NEWS TO THE LITTLE CHILDREN!
To help us share the Best News every person needs to hear on this planet, randomly click FOR JESUS on just three (3) of the JESUS DID IT! links below. It will take just a few moments of your time. Please - that's all you are asked to do. God will reward you! (Of course, be highly encouraged to forward one of these video clips to those who may have never heard what Jesus did for them on the cross ... especially young people). Thank you so much!
For anyone living in the continental U.S. who would like 50 FREE copies of JESUS DID IT! to be made available to others, simply email us requesting them and provide us your mailing address. We'll be glad to send them to you, as long as ministry funds allow.
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JESUS DID IT! - or - JESUS DID IT!
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Let God Use Your Salvation Testimony!
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A Special Message: http://www.precious-testimonies.com/Exhortations/f-j/HelpingShareTheMessageOfTheCross.htm
Dear Reader - are you at peace with God? If not, you can be. Do you know what awaits you when you die? You can have the assurance from God that heaven will be your home, if you would like to be certain. Either Jesus Christ died for your sins, or He didn't (He did!). Are you prepared to stand before God on the Judgment Day and tell Him that you didn't need the shed blood of Jesus Christ on the Cross to have your sins forgiven and get in right-standing with God? We plead with you ... please don't make such a tragic mistake.
To get to know God; to be at peace with God; to have your sins forgiven; to make certain heaven will be your home for eternity; to make certain that you are in right-standing with God right now ... please click here to help understand the importance of being reconciled to God. What you do about being reconciled to God will determine where you will spend eternity, precious one. Your decision to be reconciled to God is the most important decision you'll ever make in this life.
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Precious Testimonies is supported financially by those God directs to sow into this ministry. We ask each person reading this to please ask God on an on-going basis if He would have you sow a financial gift to this evangelistic outreach of His - trust that He will clearly communicate His will to you in the matter - then simply be obedient. Please feel free to contact us if you have any questions about the current financial needs of this outreach, or any other questions you may have.
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Jessica Sanchez may have come in second to Phillip Phillips on American Idol this past May, but she may just come out on top on another Fox show.
The 16-year-old singer is in negotiations for a multi-episode arc on the new season of Glee, TVLine reports.
Fall TV: Get the premiere dates for Glee, The X Factor and more Fox shows
According to the site, the Fox musical plans to have her join the cast midway through the first half of Season 4 following the end of the Idols Live concert tour. Her character would compete for solos with existing members of the cast. However, it's unclear if Sanchez's Glee alter ego would compete with New Directions members or be based in New York — where Rachel Berry (Lea Michele) will begin performing arts school in the fall.
This won't be the first time Glee has pulled from the Idol roster for casting. Series regular Amber Riley auditioned for the singing competition during Season 2.
Glee cast and creators heading to Comic-Con
Before competing on Idol, Sanchez appeared as a contestant on the first season of America's Got Talent in 2006. The new season of Glee kicks off on Thursday, Sept. 13 at 9/8c on Fox.
Do you think Sanchez will make a good addition to the Glee club? Who do you think she should play? Sound off in the comments below!


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Any trip to Mount Maunganui in New Zealand's Bay of Plenty region is incomplete without making it to the top of the town's iconic mount for panoramic views.
Most locals worth their salt will complete the short, but tough ascent at least once a week, with many making it part of their daily routine. And for the fitness fanatics in the area, a morning workout includes running up the 232m before heading back down for work.
The elevation may not sound impressive to mountain hikers and climbers, but when setting off from sea level, the incline is actually quite steep. Throw in summer humidity and it's a decent workout to get the blood pumping.
Reaching the Summit
The trail starts at the base of the mount in front of the Surf Life Saving Club on the beachfront boardwalk. The first part includes a section of steps past grazing sheep followed by a straight path before reaching a crossroads. This gives walkers or runners the option of taking the quicker but steeper route with steps on the left, or gradually winding up the mount on the right. Although the left route may seem tough, it's more enjoyable as the path takes people through sub tropical bush with views across Main Beach. Also, it only takes 40 minutes to reach the top (or less depending on fitness), whereas the right route can take up to an hour.
If reaching the summit on a clear day, the views of the ocean and across to Matakana Island will make all the hard work worthwhile. Be sure to take a camera, plus water to rehydrate at the top! And for the walk down, it's nice to take the other route and gently wind down on the opposite side of the mount for an alternative view.
Mount Maunganui Cafe Scene
Now for the best part. Coffee and breakfast at one of Mount Maunganui's many cafes. For a real Mount Maunganui experience, take a seat at the patio at one of several cafes overlooking the beach. Or head downtown for my personal favourite, Cafe 88. The Energiser Breakfast is perfect for refueling, and their quaint courtyard is lined with plants. After years of visiting Mount Maunganui, it never fails to impress.
Have you visited Mount Maunganui? Comment below with any other suggestions.


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Highway Designation File
Transportation Planning and Programming Division
Current Description-Effective Date-Authority
Minute Order 021564, dated 11/28/1945 (date of agreement)
From US 80 in Westbrook northward approximately 4.0 miles to the Butler Camp. (Mitchell County) New Designation.
From US at Westbrook northward approximately 3.7 miles and from another point on US 80 west of Westbrook southward to SH 101, a distance of approximately 12.3 miles. (Mitchell County) FM 1808 canceled & combined, adding approximately 8.6 miles.
From SH 163 southwest of Spade Community northward to US 80 west of Westbrook and from another point on US 80 at Westbrook northward and eastward to FM 1229, a total distance of approximately 15.4 miles. (Mitchell County) Modified to show southern terminus SH 163 instead SH 161 due to redesignation; extended northward and eastward approximately 4.0 miles from Morgan's Creek to FM 1229; section from Morgan's Creek westward and northward approximately 1.8 miles to present northern terminus transferred to FM 1308.
From SH 163 southwest of Spade Community, northward to US 80 west of Westbrook; then from SL 333 at Westbrook northward and eastward to FM 1229, a total distance of approx. 15.4 miles. (Mitchell County) Redescribed to show terminus in Westbrook as SL 333 due to relocation of US 80.


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Industry News
Univar Expands Acorn's Solutions to Canada
Leading chemical distributor Univar has decided to expand its relationship with cost and profitability management solutions provider Acorn Systems. Beginning later this summer, Univar will grow its use of Acorn to include Univar Canada. Univar USA has been an Acorn client since September 2008....comment
Hapman Introduces Live Online Material Testing
Hapman, a world leader in powder and bulk material handling equipment and systems, introduces Hapman Live, an innovative way to help customers save time and money. "Hapman is the only manufacturer in the industry to offer online material testing," said Greg Patterson, Hapman vice...comment
Grace Welcomes New VP and Chief Human Resources Officer
W. R. Grace & Co. has announced the addition of Pamela K. Wagoner as vice president and chief human resources officer. The Grace Board of Directors has elected her an executive officer of the corporation. Wagoner, 45, has more than 20 years of human resources and senior management experience...comment
American Chemistry Council Enhances Advocacy
American Chemistry Council (ACC) president and CEO, Cal Dooley, is continuing efforts to energize ACC's advocacy efforts by announcing the hire of Don Thoren as the managing director of ACC's new Political Mobilization Department and Tre' Riddle as ACC's director of federal...comment
SME Seeks Nominations for the 2010 Class of Fellows
The Society of Manufacturing Engineers (SME) is seeking nominations for the 2010 Class of Fellows. Fellows membership is limited to a select few and is presented in recognition of contributions to the social, technological, and educational aspects of the manufacturing profession. Some of...comment
New Moisture Sensor Concept Developed
Drying Technology Inc. has developed a new way of sensing moisture of products exiting dryers, ovens, coaters, and the like, for products such as webs, bulk solids, coated products, and products that exhibit a cooling curve following a heating process, that may be successfully measured for moisture...comment
Aumund Asia Opens Distribution Center in Hong Kong
Fast and reliable supply of spare parts plays a critical role in any production environment. Aumund recognizes this with the establishment of its new distribution centre in Hong Kong. Customers in the Asia-Pacific region can now experience quicker deliveries and therefore much shorter overall...comment
Rotex Europe Opens Office in Germany
A new Rotex Europe office has opened in the Remscheid region of Germany to support the development of Rotex Europe and its new flow of business on the German market. The new office will be headed by market development manager, Frank Spanknebel, with the assistance of sales engineer, Frank Meier...comment
Industrial Magnetics Offers Free Plant Survey
Industrial Magnetics Inc. (IMI) is offering a free, no obligation plant survey to companies interested in evaluating how magnetic equipment can improve their cycle times, reduce their operating costs, purify their product, or protect their processing equipment from metal damage. ...comment
SOCMA Applauds Senate's Approval of One-Year Extension of Chemical Security Standards
The Society of Chemical Manufacturers and Affiliates (SOCMA) has commended the U.S. Senate for approving legislation that would extend existing chemical security standards for one more year. The Senate voted 84-6 on July 9 to include a provision in the fiscal year 2010 appropriations bill to...comment


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The UN Trust Fund celebrates 20 years of grant-making
Celebrating 20 years of grant-making by the UN Trust Fund to End Violence against Women. Watch learn more about the UN Trust Fund.
Amplifying the voices of UN Trust Fund grantees: Free Yezidi Foundation
Tuesday, May 28, 2019
Watch Hewan Arsan Omer, Project/Country Coordinator for the Free Yezidi Foundation speak about the project's work to support Yezidi women survivors of violence through trauma therapy and counseling in the Kurdistan Region of Iraq.
Specialized support services for refugee and Jordanian women and girls
Monday, May 13, 2019
In two underserved communities east of Amman, Nuzha and Sahab, the UN Trust Fund to End Violence against Women's (UN Trust Fund) grantee War Child Canada runs a project for Jordanian and refugee women and out-of-school girls. Part of the UN Trust Fund's special funding window to prevent and end violence against women and girl refugees in humanitarian crises, War Child Canada operates two women's centres. The centres run a 15-session programme which includes psycho-social support and referral...
Amplifying the voices of UN Trust Fund grantees: SIHA (part 2)
Thursday, April 25, 2019
Watch as Martha Tukahirwa highlights how UN Trust Fund grantee Strategic Initiative for Women in the Horn of Africa (SIHA) works to end sexual violence against girls in camps for internally displaced people in South Sudan.
Amplifying the voices of UN Trust Fund grantees: ACEV
Tuesday, March 19, 2019
ACEV aims to transform gender norms in communities using fatherhood as an entry point to prevent violence. Their methodology is now being replicated around the country, generating grassroots movements of engaged citizens. Watch this interview with Suna Hanoz, International Programs Manager of ACEV, discuss the societal change the project strives for through their work with fathers.
Amplifying the voices of UN Trust Fund grantees: CREAW
Tuesday, March 19, 2019
Watch this interview with Wangechi Moegi, Executive Director of the Centre for Rights Education and Awareness (CREAW) in Kenya to learn about their cooperation and exchange across the UN Trust Fund's portfolio. Through partnership with Physicians for Human Rights and using the SASA! Methodology, CREAW is building on UNTF's grantees' results to create change for women and girls. Learn more about CREAW's three-pronged approach to prevent and end violence against women and girls in Kenya in this...
Amplifying the voices of UN Trust Fund grantees: Beyond Borders
Monday, March 18, 2019
Beyond Borders in Haiti has identified a gap in existing knowledge and focus on the intersection of violence against women and disability. Watch this interview with Sara Siebert to learn how Beyond Borders has adapted the SASA! methodology in efforts to prevent and end violence against women with disabilities in Haiti.
Women's centres in Jordan support refugee and Jordanian women
Wednesday, March 13, 2019
The UN Trust Fund's grantee Arab Women's Organization (AWO), an Amman-based local NGO, runs two women's centres to respond to the unmet needs of women and girl survivors of violence; serving both Syrian refugees and the local Jordanian community. In these centres, Syrian refugee women and local Jordanian women alike receive access to support services including case management, legal consultations, referral services and skills training.
Gabriella Wright opens the UN Trust Fund's fundraising luncheon in December 2018
Monday, February 25, 2019
During the UN Trust Fund's fundraising luncheon in December 2018, actor and activist Gabriella Wright narrated the powerful story of Alice, a young woman survivor of violence from Zimbabwe, who is deaf. Alice accessed justice by taking her attacker to court, with the support of Leonard Cheshire Disability Zimbabwe, a UN Trust Fund-funded project which provides specialist services to girls and women with disabilities.
UN Trust Fund to End Violence against Women Fundraising Luncheon
Friday, January 25, 2019
To bring the 16 Days of Activism against Gender-Based Violence 2018 to a close, a fundraising event for the life-changing work of the UN Trust Fund to End Violence against Women was held in Santa Monica, Ca.
NGO ATINA: UN Trust Fund grantee supports refugee survivors of trafficking in Serbia
Thursday, January 24, 2019
NGO ATINA, a UN Trust Fund grantee, is working to support refugee women and girl survivors of trafficking in Serbia. By providing training through craft workshops and developing business skills through a local bagel shop, ATINA supports survivors of trafficking to reintegrate into society and reach economic independence. The reintegration efforts complement other services ATINA provides, such as psychosocial support, legal aid and safe houses.
UN Women Goodwill Ambassador Nicole Kidman donates USD500,000 to the UN Trust Fund
Friday, December 14, 2018
To commemorate Human Rights Day and the culmination of the 16 Days of Activism against Gender-Based Violence, the UN Trust Fund to End Violence against Women held a fundraising luncheon on 10 December in Santa Monica, Ca. Hosted by UN Women's Executive Director Phumzile Mlambo-Ngcuka and UN Women Goodwill Ambassador Nicole Kidman, the event celebrated the ground-breaking initiatives supported by the UN Trust Fund across the world over the past 22 years and highlighted the work that remains to...
HRH Princess Eugenie of York interviews the Chief of the UN Trust Fund
Friday, December 14, 2018
During her visit to UN Trust Fund to End Violence against Women grantees in Serbia, Her Royal Highness Princess Eugenie of York interviewed Aldijana Sisic, the Chief of the UN Trust Fund, about her long-term commitment and engagement in pursuing the goal of building a world free from violence for women and girls.
22 years of grant-giving: The UN Trust Fund to End Violence against Women
Friday, December 14, 2018
The UN Trust Fund to End Violence against Women is the only global grant-giving mechanism exclusively dedicated to preventing and ending violence against women and girls globally. Watch and see examples of results and successes over the past 22 years.
Working towards justice for women and girl survivors of sexual violence
Tuesday, October 2, 2018
In Kenya and the Democratic Republic of the Congo, UN Trust Fund grantee Physicians for Human Rights implements a project to gather forensic evidence to support judicial processes.
HRH Princess Eugenie of York visits UN Trust Fund grantees in Serbia
Friday, September 14, 2018
HRH Princess Eugenie of York visited grantees of the UN Trust Fund to End Violence against Women (UN Trust Fund) in Belgrade, Serbia on 11 September 2018. During the visit of NGOs, ASTRA and ATINA, Princess Eugenie was introduced to the work of organizations that are changing the lives of victims/survivors of trafficking in human beings for the better, creating safe spaces for recovery and opportunities for socio-economic reintegration. A supporter of the UN Trust Fund and co-founder of UK based...
Multisectoral cooperation in action - working together for survivors
Wednesday, August 22, 2018
In Kenya and the Democratic Republic of the Congo, Physicians for Human Rights (PHR), a UN Trust Fund to End Violence against Women (UN Trust Fund) grantee implements a project to address gaps in medical and legal processes for survivors of sexual violence. PHR's Programme on Sexual Violence in Conflict Zones brings together the police, the health sector, law enforcement, judicial system and other stakeholders to document and preserve forensic evidence of sexual violence. By providing better...
ACDemocracia: Advocating for services and legislation to protect survivors in Ecuador
Monday, May 14, 2018
ACDemocracia, a grantee of the UN Trust Fund to End Violence against Women, works in 10 districts in Ecuador to address gaps in service delivery and to guarantee women's access to justice within the project titled, "Integral intervention to guarantee access to justice for women survivors of violence".
Speaking Up | Gabriela reflects on overcoming verbal and physical abuse
Wednesday, March 7, 2018
Gabriela* and her son faced years of abuse from her former partner. When she fell into depression and needed support, she received a visit from Viviana, a lawyer at the Women's Justice Initiative. The Women's Justice Initiative is a grantee of the UN Trust Fund to End Violence against Women in Guatemala. *Name changed to protect the identity of the survivor. Speaking Up is an audio series dedicated to documenting the voices of women worldwide.
Thursday, February 8, 2018
The UN Trust Fund to End violence against Women grantee, Astra, works in Serbia to strengthen the support services for women survivors of trafficking. Watch this video and learn more about their work.
MDRI-S supported by the UN Trust Fund to End Violence against Women
Wednesday, November 29, 2017
The UN Trust Fund to End Violence against Women is supporting a project run by MDRI-S, a not-for-profit organization that advocates for the rights of women with mental disabilities, with a small grant. MDRI-S is the first organization in Serbia bringing the lives and narratives of women with mental disabilities living in custodial institutions to the attention of the public. See more at untf.unwomen.org


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Contest Time! Did you know that December 26th has been declared #ShowDay? It's THE official day to go see a live show with the ones you love. Therefore, we're giving away a $40 gift certificate to Goldstar to make it easier for you to celebrate that day. Simply, tell us which show on Goldstar.com you'd like to go to most in the comments below. We'll pick one lucky winner on December 25th. Good luck and Happy Show Day!
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