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"Every five seconds someone in the world goes blind." When you meet a blind person, do you know what to do or what to say? As Christians, do we have a special responsibility for serving disabled people? In Blindness, Braille, and the Bible, Joseph and Mary Florence Stephen disclose real truths about being blind-as Joseph is. In their book they present: Which tools, equipment, and technologies can help blind people accomplish their daily tasks, The wrong way and the right way to meet, greet, and communicate with blind people, and The new Unified English Braille language adopted by Australia and the U.S. in a Home Education Curriculum format (for 12 yrs. and older). The unique value of Blindness, Braille, and the Bible is that it also introduces the reader to a more clear understanding of serving the Lord through serving the blind and other disabled individuals. Mary Florence points out from Luke 14:14 that we all must learn compassion and giving without expectation of recompense "for this is the heart and example of our Lord Jesus Christ." One thing lacking in many Christian circles today is practical help for those with disabilities. As Joseph and Mary Florence share their knowledge about blindness and their love for the Lord in this inspirational book, you will begin to have a more clear understanding of a particular Christian responsibility which here-to-for you may have not even considered. Furthermore, you will be in awe of Joseph's accomplishments and inspired by his and Mary Florence's relationship and commitment to serving the Lord, to serving the blind, and to educating their fellow man."
Colorblindness has become an integral part of the national conversation on race in America. Given the assumptions behind this influential metaphor—that being blind to race will lead to racial equality—it's curious that, until now, we have not considered if or how the blind "see" race. Most sighted people assume that the answer is obvious: they don't, and are therefore incapable of racial bias—an example that the sighted community should presumably follow. In Blinded by Sight,Osagie K. Obasogie shares a startling observation made during discussions with people from all walks of life who have been blind since birth: even the blind aren't colorblind—blind people understand race visually, just like everyone else. Ask a blind person what race is, and they will more than likely refer to visual cues such as skin color. Obasogie finds that, because blind people think about race visually, they orient their lives around these understandings in terms of who they are friends with, who they date, and much more. In Blinded by Sight, Obasogie argues that rather than being visually obvious, both blind and sighted people are socialized to see race in particular ways, even to a point where blind people "see" race. So what does this mean for how we live and the laws that govern our society? Obasogie delves into these questions and uncovers how color blindness in law, public policy, and culture will not lead us to any imagined racial utopia.
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Get believers off to a great start with this guide for the first weeks of their spiritual journey. Short chapters share insights on topics like prayer and being filled with the Holy Spirit as well as daily Bible Readings.
The definitive history of the societal forces affecting blind people in the United States and the professions that evolved to provide services to people who are visually impaired, The Unseen Minority was originally commissioned to commemorate the fiftieth anniversary of the American Foundation for the Blind in 1971. Updated with a new foreword outlining the critical issues that have arisen since the original publication and with time lines presenting the landmark events in the legislative arena, low vision, education, and orientation and mobility, this classic work has never been more relevant.
Author Jennifer Rothschild has a story for you. It's about an unlikely couple, an unusual courtship, a beautiful wedding, and an illicit affair. Despite this situation, the marriage did not fail. It flourished. Here is the story of Hosea's love for Gomer—a woman who might have disappeared into her transgressions if not for the love of her husband. It's a beautiful illustration of the story of God and Israel. Believe it or not, it's your story too. God chose you and loves you. If you wander off, He will find you. If you are afraid, He will reassure you. If you are broken, He will restore you. If you are ashamed, He will cover you. If you give up on Him, He will not give up on you. No matter where you are, God sees who you are and loves you faithfully. Through the story of Hosea and Gomer, God tenderly reaches out to you and whispers, "My daughter, my name and nature are love. My name makes you lovely. Because I am worthy, I make you worthy. I am here to remind you of who you are. You are never invisible to me."
Currently, 1.7 million Americans are either blind or are in the process of losing their vision. Sightless himself and a veteran of four decades of helping people cope with blindness as well as with the possibility of blindness, Alvin Roberts decided that telling stories drawn from the community of the blind and from his fellow rehabilitation workers was the best way to reassure others—especially the elderly, who are most at risk of becoming visually impaired—that "blindness need not be the end of active life, but rather the beginning of a life in which [people] will depend on their residual senses to continue full, active living." Through good stories well told, then, Roberts offers reassurance that competent help exists for the visually impaired. He chooses stories that demonstrate to those facing blindness that they, too, can learn to cope because others have done so. Yet that is only part of his message. Seeing humor as a great facilitator for successfully reentering mainstream society, Roberts also dispels the commonly held belief that blind people are a somber lot and that those who help them encounter little humor. Many of these stories are frankly funny, and blind people and those in the rehabilitation field certainly are not above practical jokes. Roberts’s personal experiences and conversations with colleagues have provided a wealth of incidents on which to base stories of rehabilitation workers with the blind going about their daily tasks. He paints a positive picture of what it is like to be blind, replacing fear, dread, and myth with reality.
"Dots are printed, not embossed so that a sighted person can easily learn braille to assist a visually impaired person"--Page [4] of cover.
In this innovative and important study, Heather Tilley examines the huge shifts that took place in the experience and conceptualisation of blindness during the nineteenth century, and demonstrates how new writing technologies for blind people had transformative effects on literary culture. Considering the ways in which visually-impaired people used textual means to shape their own identities, the book argues that blindness was also a significant trope through which writers reflected on the act of crafting literary form. Supported by an illuminating range of archival material (including unpublished letters from Wordsworth's circle, early ophthalmologic texts, embossed books, and autobiographies) this is a rich account of blind people's experience, and reveals the close, and often surprising personal engagement that canonical writers had with visual impairment. Drawing on the insights of disability studies and cultural phenomenology, Tilley highlights the importance of attending to embodied experience in the production and consumption of texts.