Accomodating ideas

While accommodating color blind viewers is not yet a universal requirement to assist those with this disability, many countries do require such an accommodation.

This means there is a precedent for constructing design work in this way.

For many students with disabilities—and for many without—the key to success in the classroom lies in having appropriate adaptations, accommodations, and modifications made to the instruction and other classroom activities.

Some adaptations are as simple as moving a distractible student to the front of the class or away from the pencil sharpener or the window.

The sixteenth-century Protestant Reformer John Calvin is a key developer of the concept, though contemporaries from Martin Luther to Ulrich Zwingli, Peter Martyr Vermigli and numerous others used it. Wright and Jon Balserak have argued that Calvin's usage of the idea of divine accommodation is too diffuse to fit into any concept (such as decorum) associated with rhetoric.

but rather whether they explain his appreciation and use of divine accommodation.

Erasmus of Rotterdam employed it as did numerous Reformation theologians, both Roman Catholic and Protestant. David Willis and Ford Lewis Battles, and more recently Arnold Huijgen, have argued that Calvin developed the idea from sources related to classical rhetoric while others such as David F.

Red, orange, and yellow don't appear as brightly to these people. People with protanopia also have difficulty telling the difference between violet, blue, lavender, and purple.

People with deuteranopia cannot distinguish between red, yellow, and green. Unlike people with protanopia, however, they do not experience the colors appearing dimmer than they really are.

Both groups acknowledge Calvin's indebtedness to the Church Fathers from whom he appropriated the motif, or cluster of motifs, of divine accommodation.

It appears almost contradictory that the Christian God, as revealed in the Bible, is often described in terms of his supreme transcendence and the inability of limited, finite man to comprehend and know the God who is unlimited and infinite – the contradiction being that even this knowledge can be known by humanity and recorded in scripture.