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Academic literature on the topic 'Gospel Association for the Blind'

Author: Grafiati

Published: 4 June 2021

Last updated: 30 January 2023

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Journal articles on the topic "Gospel Association for the Blind"

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Du Mez, Kristin Kobes. "The Beauty of the Lilies: Femininity, Innocence, and the Sweet Gospel of Uldine Utley." Religion and American Culture: A Journal of Interpretation 15, no. 2 (2005): 209–43. http://dx.doi.org/10.1525/rac.2005.15.2.209.

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AbstractIn the 1920s, a child evangelist by the name of Uldine Utley toured the United States, attracting large crowds and captivating the press. She enjoyed the support of ministers from a wide variety of denominations, though her most ardent proponent was the famous fundamentalist preacher John Roach Straton. In many ways, Utley's success seems to counter existing narratives of early-twentieth-century religious history. Her revivalist ministry developed in an era that saw the decline of revivalism, and she rose to prominence during the height of the fundamentalist-modernist controversy. Claiming to adhere to biblical “literalism,” she nonetheless affirmed the appropriateness of female preaching. And, in the wake of efforts to masculinize American Protestantism and rediscover a “muscular” Christianity, Utley was known and celebrated for her femininity and beauty.Utley's femininity was, in fact, central to her appeal. She preached a “sweet and kindly gospel” and fashioned an elaborate feminine persona. Her diminutive size, her blond hair and blue eyes, and her white attire seemed to give her an “angelic” appearance, and her persistent association with flowers, both allegorical and real, further contributed to her aura of femininity. In the context of shifting gender arrangements and changing constructions of sexuality and morality in early-twentieth-century America, Utley's femininity and innocence provided a soothing alternative to the uncertain times. But the model of femininity Utley displayed was fraught with ambivalence and proved difficult to maintain as she matured from child to young woman. In addition to illuminating a frequently overlooked strand of conservative Protestantism during this time, attention to Utley's life and ministry also reveals a powerful yet ambivalent script that remains available to modern Protestant women to this day.

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Panda, Rajeev Kumar. "Blind people’s association." International Review on Public and Nonprofit Marketing 7, no. 2 (July 10, 2010): 185–90. http://dx.doi.org/10.1007/s12208-010-0051-8.

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Gossec, L., P. J. Mease, A. B. Gottlieb, A. Ogdie, D. Assudani, J. Coarse, B. Ink, and L. C. Coates. "AB0778 ASSOCIATION BETWEEN PATIENT-REPORTED OUTCOMES AND DISEASE ACTIVITY IN BIMEKIZUMAB-TREATED PATIENTS WITH PSORIATIC ARTHRITIS." Annals of the Rheumatic Diseases 79, Suppl 1 (June 2020): 1687.1–1687. http://dx.doi.org/10.1136/annrheumdis-2020-eular.4204.

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Background:Bimekizumab (BKZ) is a humanised IgG1 monoclonal antibody, which selectively neutralises interleukin (IL)-17A and IL-17F. There is support for the BKZ mechanism of action as a novel therapeutic approach for psoriatic arthritis (PsA).1-3The phase 2b dose-ranging BE ACTIVE study assessed the efficacy and safety of BKZ in patients (pts) with PsA; data are reported elsewhere.4Patient-reported outcomes (PROs) are increasingly recognised as important endpoints in clinical trials.5The Psoriatic Arthritis Impact of Disease-9 (PsAID-9) questionnaire was specifically developed to assess health-related quality of life (QoL) in pts with PsA5and its validity in clinical practice has been demonstrated.5-6Objectives:To report the association between PsAID-9 score (a PRO) and disease activity response (very low disease activity [VLDA], minimal disease activity [MDA] or Disease Activity Index for Psoriatic Arthritis [DAPSA] remission) during 48 weeks’ (wks’) BKZ treatment.Methods:Details of the study design (NCT02969525) are reported elsewhere.4Here, we report the proportion of pts who achieved a PsAID-9 score ≤3, and the association between PsAID-9 score at Wk 48 (range 0–10, where 10 corresponds to worst QoL) and VLDA/MDA (binary states of disease control) or DAPSA (range 0–>28 where 0–4 is remission, 5–14 is low, 15–28 is moderate, and >28 is high disease activity) at Wk 12.Results:Across 206 randomised pts at baseline, 66.5% had psoriasis body surface area (BSA) ≥3%, 18.9% had prior tumour necrosis factor inhibitor (TNFi) exposure, and 63.6% received concomitant methotrexate. A substantial proportion of pts achieved MDA and/or DAPSA remission by Wk 12, which generally increased through to Wk 24 and 48 (Table 1). The 160 mg BKZ group saw the highest Wk 48 rates of MDA response (60.0%) and DAPSA remission (45.0%) (Table 1). The proportion of pts achieving a PsAID-9 score ≤3 was consistently high across all active treatment arms (Figure 1). PsAID-9 score was consistently lower (indicating better QoL) for pts with VLDA or MDA, and those in DAPSA remission (Figure 2), indicating that low disease activity was associated with improved PROs.Conclusion:In BKZ-treated pts, improvements in PsAID-9 were associated with achievement of VLDA/MDA response and DAPSA remission. These results suggest that pts achieving higher disease control have improved QoL.References:[1]Glatt S. Ann Rheum Dis 2018;77:523–32;2.Glatt S. Br J Clin Pharmacol 2017;83:991–1001;3.Papp KA. J Am Acad Dermatol 2018;79:277–86;4.Ritchlin CT. Ann Rheum Dis 2019;78:127–8;5.Gossec L. Ann Rheum Dis 2014;73:1012–19;6.Johnson K. Semin Arthritis Rheum 2019;49:241–45.Table 1.MDA and DAPSA responder ratesTreatment armMDA (%) [a]DAPSA remission (%) [b]Wk 12Wk 24Wk 48Wk 12Wk 24Wk 48BKZ 160 mg (n=40)47.550.060.020.035.045.0BKZ 160 mg LD (n=37) [c]43.259.554.129.748.637.8BKZ 320 mg (n=41)29.336.646.312.219.534.1[a] DBS, pts with missing data were counted as non-responders; [b] DBS, missing data are imputed using last observation carried forward; [c] 160 mg with 320 mg LD at baseline. BKZ: bimekizumab; DAPSA: Disease Activity Index for Psoriatic Arthritis; DBS: dose-blind set; LD: loading dose; MDA: minimal disease activity.Acknowledgments:This study was funded by UCB Pharma. Editorial services were provided by Costello Medical.Disclosure of Interests:Laure Gossec Grant/research support from: Lilly, Mylan, Pfizer, Sandoz, Consultant of: AbbVie, Amgen, Biogen, Celgene, Janssen, Lilly, Novartis, Pfizer, Sandoz, Sanofi-Aventis, UCB, Philip J Mease Grant/research support from: Abbott, Amgen, Biogen Idec, BMS, Celgene Corporation, Eli Lilly, Novartis, Pfizer, Sun Pharmaceutical, UCB – grant/research support, Consultant of: Abbott, Amgen, Biogen Idec, BMS, Celgene Corporation, Eli Lilly, Novartis, Pfizer, Sun Pharmaceutical, UCB – consultant, Speakers bureau: Abbott, Amgen, Biogen Idec, BMS, Eli Lilly, Genentech, Janssen, Pfizer, UCB – speakers bureau, Alice B Gottlieb Grant/research support from:: Research grants, consultation fees, or speaker honoraria for lectures from: Pfizer, AbbVie, BMS, Lilly, MSD, Novartis, Roche, Sanofi, Sandoz, Nordic, Celltrion and UCB., Consultant of:: Research grants, consultation fees, or speaker honoraria for lectures from: Pfizer, AbbVie, BMS, Lilly, MSD, Novartis, Roche, Sanofi, Sandoz, Nordic, Celltrion and UCB., Speakers bureau:: Research grants, consultation fees, or speaker honoraria for lectures from: Pfizer, AbbVie, BMS, Lilly, MSD, Novartis, Roche, Sanofi, Sandoz, Nordic, Celltrion and UCB., Alexis Ogdie Grant/research support from: Pfizer to Penn, Novartis to Penn, Amgen to Forward/NDB, Consultant of: Abbvie, Amgen, Bristol-Myers Squibb, Celgene, Corrona, Janssen, Eli Lilly, Novartis, Pfizer, Deepak Assudani Employee of: UCB Pharma, Jason Coarse Employee of: UCB Pharma, Barbara Ink Shareholder of: GlaxoSmithKline and UCB Pharma, Employee of: UCB Pharma, Laura C Coates: None declared

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Deo, S. "Association of Blind Asians." British Journal of Visual Impairment 10, no. 1 (March 1992): 39. http://dx.doi.org/10.1177/026461969201000121.

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Bateman, Bradley W., and Ethan B. Kapstein. "Retrospectives: Between God and the Market: The Religious Roots of the American Economic Association." Journal of Economic Perspectives 13, no. 4 (November 1, 1999): 249–58. http://dx.doi.org/10.1257/jep.13.4.249.

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This essay examines the strong influence of the Social Gospel movement on the founding of the American Economic Association. Richard T. Ely, the driving force behind the Association's founding, was also the most popular figure in the Social Gospel movement. The essay discusses Ely's influence in the statement of principles that shaped the early AEA and how the founders conceived their original mission as a scientific enterprise to better the lives of the poor and the working class.

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Loughnane, Molly. "South Regional Association for the Blind." British Journal of Visual Impairment 12, no. 3 (November 1994): 82. http://dx.doi.org/10.1177/026461969401200302.

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Phoenix, Karen. "A Social Gospel for India." Journal of the Gilded Age and Progressive Era 13, no. 2 (April 2014): 200–222. http://dx.doi.org/10.1017/s1537781414000073.

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This article discusses the ways that secretaries in the U.S. Young Women's Christian Association (USYWCA) used the Social Gospel to create a type of imagined community, which I call Y-space, in India. In the United States, USYWCA secretaries emphasized Social Gospel ideals such as the personal embodiment of Christ-like behavior, inclusivity, and working for the progress of society. In India, USYWCA secretaries used these same ideas to try to make Y-space an alternative to both the exclusive, traditional, British imperial “clubland” and the growing Hindu and Muslim nationalist movement. Instead, they promoted an idealized Americanized Anglo Indian/Christian woman who would engage in civic matters and embody Christian values, and serve as an alternative to the Britishmemsahib, and the Hindu nationalist woman. Despite the USYWCA's efforts to distinguish itself from British imperialists, the secretaries' attempts to create these Americanized Indian women reveals that that the USYWCA supported transforming Indian society according to imposed Western models, in much the same way as the British.

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Reeves, Maureen. "Buckinghamshire Association for the Blind Hospital Information Service." British Journal of Visual Impairment 11, no. 3 (November 1993): 120–21. http://dx.doi.org/10.1177/026461969301100321.

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Miller, Susan. "“I came that they may have life, and have it abundantly” (John 10:10): An Ecological Reading of John’s Gospel." Expository Times 124, no. 2 (September 17, 2012): 64–71. http://dx.doi.org/10.1177/0014524612456806.

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In the synoptic gospels Jesus proclaims the imminence of the Kingdom of God but in John’s Gospel Jesus is concerned with the gift of eternal life. Interpretations of John’s Gospel have emphasised the relationship between salvation and an individual’s faith in Jesus. Several passages feature accounts of the meeting of Jesus and characters who come to faith in him such as the Samaritan woman, the blind man, Martha, and Thomas. The focus on the faith of individuals and their desire for eternal life has downplayed the importance of the natural world. An ecological strategy of identification, however, illustrates the ways in which Jesus is aligned with Earth. He offers the Samaritan woman living water, and he identifies himself as the bread of life (6:35), the light of the world (8:12), and the true vine (15:1). This strategy of identification highlights images of fruitfulness and abundant harvests. This approach, moreover, emphasises the presence of God in the processes of nature, and the gift of eternal life is described in terms of the abundance of the natural world. An ecological interpretation of John’s Gospel challenges the view that salvation may be defined purely in terms of the gift of eternal life to an individual, and points to an understanding of salvation as the restoration of the relationship of God, humanity, and Earth.

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Lyons, William John. "What Jesus Did, Does and May Do in Future: Gospel Miracles, Human Augmentation, Transhumanism and the Future of New Testament Studies." Journal for the Study of the New Testament 43, no. 4 (February 5, 2021): 539–57. http://dx.doi.org/10.1177/0142064x21989979.

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The quest of New Testament studies for a well-resourced future would be substantially aided by its explicit abandonment of a narrow methodological focus in favour of building links with other disciplines and by its acknowledgment that exegetical insights may arise from examining the impact of biblical texts down the centuries. In the potential appropriation of Jesus by Christian transhumanists interested in human bodily enhancement, for example, the healings of his earthly ministry are ignored because they are understood to restore human bodies to a previous form (a position recognizable in much of New Testament scholarship) rather than augment them to a new one. Building on deaf nineteenth-century interpretations which see the mental abilities of the deaf man in Mk 7.32-37 as being enhanced beyond human norms by Jesus, this article examines the healings of three blind men (Mk 8.22-26, Mk 10.46-52 and Jn 9.1-41). While the Johannine blind man is explicitly said to be blind from birth (whatever New Testament translations have often been made to say!), this article proposes that Blind Bartimaeus in Mk 10 should also be viewed this way. While their becoming sighted restores them to a common human pattern, their lack of prior sighted-experience means that it is their ability to see instantly that strongly implies the presence of an augmentative element to their healings. A postscript notes the different attitudes to the permission required to transform the human body within these narratives and suggests transhumanists consider the ethical implications of each story carefully before they incorporate the earthly Jesus into their arguments.

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Dissertations / Theses on the topic "Gospel Association for the Blind"

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McGraw, Cathy. "Montreal Association for the Blind user satisfaction survey." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1997. http://www.collectionscanada.ca/obj/s4/f2/dsk2/ftp03/MQ37290.pdf.

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Winchester, Christopher. "Thematic association in the Gospel of Matthew : situating exegesis in the Gospel of Matthew in its Second Temple context." Thesis, University of Edinburgh, 2018. http://hdl.handle.net/1842/31561.

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This thesis situates Matthew's interpretation of the Hebrew Scriptures within a Jewish setting. I argue that Matthew uses a Jewish technique that I call 'thematic association'. The technique involves using scriptural quotations to point to themes in the quotations' original scriptural contexts. Evoking the themes facilitates implicit interpretations of the unquoted scriptural contexts. I begin by identifying examples of thematic association in the Dead Sea Scrolls to show how thematic association is used. This discussion not only illustrates the process of implied interpretation, but it also shows that thematic association was used by Jewish sources before the Gospel of Matthew. It is, of course, one matter to show a precedent, but another to demonstrate that Matthew actually uses the technique. To that end, I will attempt to show that Matthew's narrative exhibits the same technique. I argue that Matthew uses thematic association when quoting from the Hebrew Scriptures to point to themes in unquoted parts of the scriptures, implying that these themes are relevant to events during Jesus' life. I analyze Matthew's quotations of Isa 7:14, Mic 5:2, Hos 11:1, Jer 31:15, Deut 8:3, Isa 9:1-2, Isa 53:4, Isa 42:1-4, Ps 78, and Ps 22. Comparing themes in these quotations' contexts to themes in Matthew reveals Matthew's use of thematic association.

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Seaman, Leon A. ""Then shall the eyes of the blind be opened" seeing more clearly the messiahship of Jesus in Mark's Gospel, with special attention to the anointing women /." Theological Research Exchange Network (TREN) Access this title online, 2004. http://www.tren.com.

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Muderhwa, Barhatulirhwa Vincent. "A comprehensive reading of John 9: a socio-rhetorial perspective of discipleship in the Gospel of John." Thesis, 2008. http://hdl.handle.net/10500/2537.

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Chapter 9, interpreted in terms of its macro-micro structure, fits into the overall literary and theological framework of the Book of Signs. The controversy between Jesus and the Jewish leaders depicted in chapters 7-10 is taken up by Chapter 9 in a particular manner. This study employs the socio-rhetorical perspective to critically investigate the notion of discipleship. It differs from previous studies as they were undertaken from the historical, socio-scientific and narrative perspectives, and Robbins' sociorhetorical methodology is applied to the Chapter 9 in order to dissect the notion of discipleship as a theological problem. In Chapter 9, the blind man emerges as the paradigm of the disciple as he exemplifies the principle of John 8.12. The `Jews', concerned with their need both for self-definition and the survival of Judaism, attempt to contain the growth of Christianity. The conflict is conceived as a `conflict between darkness and light' and the healed man emerges as a hero of the community. His triumph over darkness contrasts him with the Pharisees who misguidedly follow the way of darkness and reject God's self-revelation. To summarize, by applying for the first time a multidimensional and comprehensive approach to John 9, three important characteristics of discipleship in the Fourth Gospel emerge: (1) it is not just simple enthusiasm and zeal, but rather a firm commitment, and strong and courageous determination to bear witness based upon an experience of the divine. Disciples are required to maintain their readiness for struggles, even death, for the sake of their faith; (2) discipleship is conceived as redefining the believer's covenant relationship with God which takes place through Jesus' identity and work. Therefore, the notion of `disciples of Moses' is no longer defensible; (3) discipleship is nothing less than a `discipleship into light' since it implies a duty to plead everywhere and always the cause of the Light in the sphere of darkness and in the world dominated by many kinds of ideologies (religious, cultural, political, etc.). The disciple must be prepared to be marginalized, not only by the dominant society, but also by his/her own family and familiar world.
NEW TESTAMENT
DTH (NEW TESTAMENT)

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"社會福音與社會服務: 北京青年會個案研究(1909-1949)." 2004. http://library.cuhk.edu.hk/record=b6073870.

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左芙蓉.
論文(哲學博士)--香港中文大學, 2004.
參考文獻 (p. 313-324).
中英文摘要.
Electronic reproduction. Hong Kong : Chinese University of Hong Kong, [2012] System requirements: Adobe Acrobat Reader. Available via World Wide Web.
Electronic reproduction. Ann Arbor, MI : ProQuest Information and Learning Company, [200-] System requirements: Adobe Acrobat Reader. Available via World Wide Web.
Electronic reproduction. Ann Arbor, MI : ProQuest dissertations and theses, [200-] System requirements: Adobe Acrobat Reader. Available via World Wide Web.
Mode of access: World Wide Web.
Zuo Furong.
Zhong Ying wen zhai yao.
Lun wen (zhe xue bo shi)--Xianggang Zhong wen da xue, 2004.
Can kao wen xian (p. 313-324).

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Kok, Jacobus (Kobus). "Siekte en gebrokenheid teenoor genesing en restourasie in Johannes (Afrikaans)." Thesis, 2008. http://hdl.handle.net/2263/29292.

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In this dissertation the healing acts of Jesus in John are investigated against the ancient Mediterranean socio-religious and cultural background in which it realized. All sickness and healing realities realize within a particular socio-cultural context and may differ significantly within different cultures. For example, less than one hundred years ago depression was not diagnosed as an illness and there existed no therapeutic processes for the disease. When one investigates ancient healing narratives which tell of sickness realities almost 2000 years ago, before the dawn of the Western Bio-Medical research system and modernism, one must remember that the sickness realities of that time will differ to a great extent from the modern project‘s sickness realities and its constructs. The researcher must in other words be very sensitive about anachronistic misinterpretations and ethnocentrism - that is, a reductionistic view of sickness (and other) realities through your own worldview. For this reason the term sickness is used as an umbrella term, and a distinction is made between the curing of a disease and the healing of an illness. The word group curing and disease are words that are used in the Western Bio-Medical world, and are also deeply imbedded within the modernistic philosophical worldview. On the other hand the word group healing of an illness is more inclusive in the sense that it is sensitive to sickness realities as experienced and constructed in ancient Mediterranean societies. In the first century ancient Mediterranean temple oriented Judaism for example, a particular disease (like skin disease), unlike today, also had negative socio-religious implications for the afflicted person which sometimes resulted in marginalization and status deconstruction. Turning to John‘s healing narratives it should also be taken into account that his healing acts are presented as σημετα that is, signs which illustrate that Jesus is the Son of God, the source of life (cf. John 20:30-31; 10:32; 6:14). The question to be answered is, in what way does John present the healing narratives in order to illustrate that Jesus is the true source of Life (cf. John 1:4). The thesis is thus developed that John presents sickness realities that closely represent ¯"death”, crisis, disorientation, brokenness and loss of life possibilities within the ancient Mediterranean symbolic universe. John then presents Jesus as the divine transformation Agent, who restores and recreates life possibilities after a transformational interaction with the sick person. It is also argued that John‘s understanding of healing is not to be limited to the traditional Western Biomedical paradigm revolving around the curing of disease but also includes a view of Jesus‘ role as healer and restorer of spiritual brokenness, a tradition which originated in the Old Testament. The narrative regarding the discussion between Jesus and the Samaritan woman is used as an example of a situation in which Jesus offers someone the gift of life and spiritual restoration or healing which resulted in the representation of reality. Lastly it will be argued why the resurrection could be understood as a Johannine σημετον and also be interpreted as the culminating healing act in John‘s Gospel, illustrating that Jesus is the true source of life in abundance (cf. John 1:4; 10:10).
Thesis (PhD)--University of Pretoria, 2008.
New Testament Studies
PhD
Unrestricted

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"廣州基督教青年會歷史研究(1904-1922)." 2013. http://library.cuhk.edu.hk/record=b5884260.

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黃春艷.
"2013年9月".
"2013 nian 9 yue".
Thesis (Ph.D.)--Chinese University of Hong Kong, 2013.
Includes bibliographical references (leaves 180-196).
Electronic reproduction. Hong Kong : Chinese University of Hong Kong, [2012] System requirements: Adobe Acrobat Reader. Available via World Wide Web.
Abstract in Chinese and English.
Huang Chunyan.

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Books on the topic "Gospel Association for the Blind"

1

Harold, Hostetler, ed. That they might see. Nashville: T. Nelson, 1985.

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Davis, Rebecca Henry. Fanny Crosby: Queen of gospel songs. Greenville, S.C: JourneyForth, 2003.

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Newbold, Greg. Quest for equity: A history of blindness advocacy in New Zealand. Palmerston North, N.Z: Dunmore Press, 1995.

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Northamptonshire Association for the Blind. Northamptonshire Association for the Blind: Annual report and accounts for the year 1992/3. Northampton: Northamptonshire Association for the Blind, 1992.

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Northamptonshire Association for the Blind. Northamptonshire Association for the Blind: Annual report and accounts for the year 1994/95. Northampton: Northamptonshire Association for the Blind, 1994.

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Blind, Northamptonshire Association for the. Northamptonshire Association for the Blind: Annual report and accounts for the year ended 31 March 1998. Northampton: Northamptonshire Association for the Blind, 1998.

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Northamptonshire Association for the Blind. Northamptonshire Association for the Blind: Annual report and accounts for the year ended 31 March 1994. Northampton: Northamptonshire Association for the Blind, 1993.

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Northamptonshire Association for the Blind. Northamptonshire Association for the Blind: Annual report and accounts for the year ended 31 March 1997. Northampton: Northamptonshire Association for the Blind, 1997.

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Blind, Northamptonshire Association for the. Northamptonshire Association for the Blind: Annual report and accounts for the year ended 31 March 1996. Northampton: Northamptonshire Association for the Blind, 1996.

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California School for the Blind Parent & Friends Association. California School for the Blind Parents & Friends Association cookbook: Favorite recipes from CSB's families, friends, staff and kids. Oakland, CA: Regent Press, 2004.

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Book chapters on the topic "Gospel Association for the Blind"

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Kim, Bohyun, and Yifei Lou. "Two-Step Blind Deconvolution of UPC-A Barcode Images." In Association for Women in Mathematics Series, 49–71. Cham: Springer International Publishing, 2021. http://dx.doi.org/10.1007/978-3-030-79891-8_3.

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Carter, Warren. "“The blind, lame and paralyzed” (John 5:3): John’s Gospel, Disability Studies, and Postcolonial Perspectives." In Disability Studies and Biblical Literature, 129–50. New York: Palgrave Macmillan US, 2011. http://dx.doi.org/10.1057/9781137001207_9.

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García Portilla, Jason. "Education, Religion, and Corruption/Prosperity (A), (B), (C), (1), (2)." In “Ye Shall Know Them by Their Fruits”, 125–32. Cham: Springer International Publishing, 2021. http://dx.doi.org/10.1007/978-3-030-78498-0_9.

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AbstractThis chapter demonstrates the influential association of Protestantism and prosperity by explaining its historical focus on education and human capital building.Historically (and statistically), one key mechanism driving prosperity/transparency has been the Protestant emphasis on literacy so as to promote reading and understanding the Bible among wider circles (Becker & Woessmann, 2009). This contrasted starkly with the Roman Catholic practice of reciting parts of the Gospel in Latin scholarly language to mostly illiterate peasants (Androne, 2014). The teaching of God’s Word in vernacular languages created linguistic and methodical skills (i.e. exegetical understanding) that proved valuable beyond the religious realm. This practice also led to the accumulation of human capital, and thereby opened and perpetuated an important educational (and hence prosperity) gap between Protestants and Roman Catholics over time.As part of the Catholic Counter-Reformation, the Jesuits have competed with Protestant education but attaching less importance to the Scriptures in their schooling. Some South American areas influenced by Jesuit missions exhibit 10–15% higher human capital and income than the surrounding Catholic populations. Yet, Jesuit instruction has been largely elitist and far less encompassing than Protestant educational coverage and accomplishment.

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"Homily 13: A blind man sat by the wayside." In Forty Gospel Homilies, edited by Dom David Hurst OSB, 94–100. Piscataway, NJ, USA: Gorgias Press, 2009. http://dx.doi.org/10.31826/9781463217716-014.

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"Reading the Story of the Man Born Blind Ethically." In Ethics in the Gospel of John, 100–120. BRILL, 2018. http://dx.doi.org/10.1163/9789004387430_006.

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Drake, Janine Giordano. "8. Race, Class, and the Color- Blind Social Gospel Movement." In Religion Is Raced, 159–77. New York University Press, 2020. http://dx.doi.org/10.18574/nyu/9781479838271.003.0011.

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"The Healing of the Man Born Blind of John 9." In Interpreting the Gospel of John in Antioch and Alexandria, 139–62. SBL Press, 2020. http://dx.doi.org/10.2307/j.ctv1dc9k82.8.

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"The Healing of the Man Born Blind of John 9." In Interpreting the Gospel of John in Antioch and Alexandria, 139–62. SBL Press, 2020. http://dx.doi.org/10.2307/j.ctv1dc9k82.8.

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Siker, Jeffrey. "Sin in the Gospel of John and the Johannine Epistles." In Sin in the New Testament, 87–107. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780190465735.003.0006.

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In the Gospel of John, Jesus is the lamb of God whose sacrificial death will provide the ultimate forgiveness of sin. John equates sin with the failure of people to believe that Jesus is God’s son and messiah sent to save the world. By identifying Jesus as the lamb of God who takes away the sins of the world, John’s Gospel conflates the meaning of Passover (celebrating freedom from slavery with the sacrifice of the paschal lamb) with the meaning of Yom Kippur (celebrating freedom from sin with the ritual of the scape goat who bares away sin). The story of the healing of the man born blind (John 9) also makes it clear that the religious leaders who oppose Jesus are spiritually blind and remain in their sins. By contrast, the man born blind not only recovers his physical sight, but has gained salvific spiritual sight through his growing recognition of Jesus as God’s son.

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McCarthy, Kathleen D. "Spreading the Gospel of Self-DenialThrift and Association in Antebellum America." In Thrift and Thriving in AmericaCapitalism and Moral Order from the Puritans to the Present, 160–79. Oxford University Press, 2011. http://dx.doi.org/10.1093/acprof:oso/9780199769063.003.0007.

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Conference papers on the topic "Gospel Association for the Blind"

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Chatzieleftheriou, Livia Elena, Apostolos Destounis, Georgios Paschos, and Iordanis Koutsopoulos. "Blind Optimal User Association in Small-Cell Networks." In IEEE INFOCOM 2021 - IEEE Conference on Computer Communications. IEEE, 2021. http://dx.doi.org/10.1109/infocom42981.2021.9488867.

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Kornilov, Anton, Ilia Safonov, and Ivan Yakimchuk. "Blind Quality Assessment for Slice of Microtomographic Image." In 2019 24th Conference of Open Innovations Association (FRUCT). IEEE, 2019. http://dx.doi.org/10.23919/fruct.2019.8711938.

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Tanabe, Ryo, Takashi Endo, Yuki Nikaido, Kenji Ichige, Nguyen Phong, Yohei Kawaguchi, and Koichi Hamada. "Location-Independent Multi-Channel Acoustic Scene Classification Using Blind Dereverberation, Blind Source Separation, and Model Ensemble." In 2019 Asia-Pacific Signal and Information Processing Association Annual Summit and Conference (APSIPA ASC). IEEE, 2019. http://dx.doi.org/10.1109/apsipaasc47483.2019.9023059.

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Gui, Xinlu, Xiaolong Li, Wenfa Qi, and Bin Yang. "Blind median filtering detection based on histogram features." In 2014 Asia-Pacific Signal and Information Processing Association Annual Summit and Conference (APSIPA). IEEE, 2014. http://dx.doi.org/10.1109/apsipa.2014.7041536.

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Lee, Hyukzae, and Changick Kim. "Blur kernel re-initialization for blind image deblurring." In 2016 Asia-Pacific Signal and Information Processing Association Annual Summit and Conference (APSIPA). IEEE, 2016. http://dx.doi.org/10.1109/apsipa.2016.7820853.

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Hejun, Wong, Santi Peksi, and Gan Woon Seng. "An affordable and attachable electronic device for the blind." In 2015 Asia-Pacific Signal and Information Processing Association Annual Summit and Conference (APSIPA). IEEE, 2015. http://dx.doi.org/10.1109/apsipa.2015.7415331.

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Liu, Tingting, Zengzhao Chen, Hai Liu, Sanya Liu, Zhaoli Zhang, and Taihe Cao. "Robust blind deconvolution for PMMW images with sparsity presentation." In 2016 Asia-Pacific Signal and Information Processing Association Annual Summit and Conference (APSIPA). IEEE, 2016. http://dx.doi.org/10.1109/apsipa.2016.7820680.

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Miyazaki, Ryoichi, Hiroshi Saruwatari, Satoshi Nakamura, Kiyohiro Shikano, Kazunobu Kondo, Jonathan Blanchette, and Martin Bouchard. "Toward musical-noise-free blind speech extraction: Concept and its applications." In 2013 Asia-Pacific Signal and Information Processing Association Annual Summit and Conference (APSIPA). IEEE, 2013. http://dx.doi.org/10.1109/apsipa.2013.6694291.

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Fujiyoshi, Masaaki. "A blind lossless information embedding scheme based on generalized histogram shifting." In 2013 Asia-Pacific Signal and Information Processing Association Annual Summit and Conference (APSIPA). IEEE, 2013. http://dx.doi.org/10.1109/apsipa.2013.6694331.

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Raaijmakers, S. F., F. W. Steel, M. de Goede, N. C. van Wouwe, J. B. F. van Erp, and A. M. Brouwer. "Heart Rate Variability and Skin Conductance Biofeedback: A Triple-Blind Randomized Controlled Study." In 2013 Humaine Association Conference on Affective Computing and Intelligent Interaction (ACII). IEEE, 2013. http://dx.doi.org/10.1109/acii.2013.54.

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