This document summarizes statistics on religious identification and participation in the United States. It finds that around 78% of US adults identify as Christian, with Catholics making up around 24% and Protestants around 51%. Around 17% of adults identify as religiously unaffiliated. Participation levels vary significantly between religions, with Mormons, Jehovah's Witnesses and historically black churches having among the highest levels of participation. Trends show younger generations are less religiously affiliated and participating than older generations.
This document summarizes statistics on religious identification and participation in the United States. It finds that around 78% of US adults identify as Christian, with Catholics making up around 24% and Protestants around 51%. Around 17% of US adults identify as religiously unaffiliated. Participation levels vary between religious traditions, with Mormons, Jehovah's Witnesses and members of historically black churches having among the highest levels of participation. Younger generations are less religiously affiliated and participate less than older generations, indicating trends toward lower religious participation over time.
Katie Kraft, Advocacy Coordinator for the Healthy Families Health Planet (HFHP) initiative of the United Methodist General Board of Church and Society explains how denominations can become advocates for change in global health.
This document discusses Hispanic ministries in the Evangelical Covenant Church. It notes that Hispanics are the largest minority group in the US, with over 43 million people, and that the Covenant Church has expanded its Hispanic ministries and now has 45 Hispanic congregations compared to 15 in 1993. It also describes the Hispanic Center for Theological Studies, which trains pastors, and discusses church planting efforts among Hispanics.
This document discusses the root causes of social problems in the Philippines and the need for conversion and social transformation. It identifies three fundamental problems: exploitation of the poor, selfish use of power, and sinful social structures. Sinfulness is seen as the root cause of socioeconomic and political issues. It calls for acknowledging sinfulness, conversion to follow Jesus' model of transforming society for the Kingdom of God through preferential love, justice, and bringing hope amid hardship.
The presentation shares the faith-based response to sexual violence and details IMA World Health's role in We Will Speak Out, the faith-based coalition to address violence against women.
The Spirit not indwells but he, at times, grants special anointing. What are the dynamics and phenomenology connected with this. How does this relate to the ongoing work of the ministry?
This document summarizes a newspaper advertisement for Unitarian Universalism. It describes the religion as welcoming those who feel uncomfortable with others' ideas of God or who seek a loving spiritual community. The ad notes there are over 1,000 UU congregations nationwide and invites people to join.
This document summarizes statistics on religious identification and participation in the United States. It finds that around 78% of US adults identify as Christian, with Catholics making up around 24% and Protestants around 51%. Around 17% of adults identify as religiously unaffiliated. Participation levels vary significantly between religions, with Mormons, Jehovah's Witnesses and historically black churches having among the highest levels of participation. Trends show younger generations are less religiously affiliated and participating than older generations.
This document summarizes statistics on religious identification and participation in the United States. It finds that around 78% of US adults identify as Christian, with Catholics making up around 24% and Protestants around 51%. Around 17% of US adults identify as religiously unaffiliated. Participation levels vary between religious traditions, with Mormons, Jehovah's Witnesses and members of historically black churches having among the highest levels of participation. Younger generations are less religiously affiliated and participate less than older generations, indicating trends toward lower religious participation over time.
Katie Kraft, Advocacy Coordinator for the Healthy Families Health Planet (HFHP) initiative of the United Methodist General Board of Church and Society explains how denominations can become advocates for change in global health.
This document discusses Hispanic ministries in the Evangelical Covenant Church. It notes that Hispanics are the largest minority group in the US, with over 43 million people, and that the Covenant Church has expanded its Hispanic ministries and now has 45 Hispanic congregations compared to 15 in 1993. It also describes the Hispanic Center for Theological Studies, which trains pastors, and discusses church planting efforts among Hispanics.
This document discusses the root causes of social problems in the Philippines and the need for conversion and social transformation. It identifies three fundamental problems: exploitation of the poor, selfish use of power, and sinful social structures. Sinfulness is seen as the root cause of socioeconomic and political issues. It calls for acknowledging sinfulness, conversion to follow Jesus' model of transforming society for the Kingdom of God through preferential love, justice, and bringing hope amid hardship.
The presentation shares the faith-based response to sexual violence and details IMA World Health's role in We Will Speak Out, the faith-based coalition to address violence against women.
The Spirit not indwells but he, at times, grants special anointing. What are the dynamics and phenomenology connected with this. How does this relate to the ongoing work of the ministry?
This document summarizes a newspaper advertisement for Unitarian Universalism. It describes the religion as welcoming those who feel uncomfortable with others' ideas of God or who seek a loving spiritual community. The ad notes there are over 1,000 UU congregations nationwide and invites people to join.
This document discusses building a new faith forming ecosystem for the 21st century. It outlines four big adaptive challenges facing faith formation: increasing diversity, religious changes, declining religious transmission, and new digital technologies. The presentation proposes moving from a church-centered model to an ecosystem with five interconnected elements: intergenerational faith community, age group/generational formation, family formation, missional formation, and online/digital formation. Each element is described in detail with examples of faith forming processes and strategies to build a holistic, lifelong approach for people of all ages.
This document discusses how young adults are finding and connecting with religion in different ways than previous generations. It notes that while millennials and young adults are less likely to regularly attend traditional religious services, many still consider themselves spiritual and seek community and meaningful experiences. Reasons for distancing from organized religion include delaying adulthood milestones like marriage, valuing diversity and multicultural experiences, and preferring a more self-directed approach to faith. However, surveys show this generation remains curious about life's big questions and frequently feels gratitude, suggesting they still engage with spiritual topics through less conventional means.
The document discusses four big adaptive challenges facing faith formation: increasing diversity, changes in religious beliefs and practices, decline in religious transmission between generations, and rise of new digital technologies. It then outlines elements of a new faith forming ecosystem for the 21st century, including intergenerational faith formation, family faith formation, life-stage/generational faith formation, missional faith formation, and digitally-enabled faith formation. The goal is a holistic, lifelong approach to faith formation through various environments that engage people across their lifespan.
1) The document examines why high religiosity in the US correlates with income inequality and lack of support for redistribution policies. It considers 3 hypotheses for why religious individuals oppose redistribution.
2) The most probable hypothesis is that religion provides comfort during hard times, increasing charitable donations but not political will to implement redistribution policies that could permanently correct inequality.
3) A rise in the non-religious population may increase support for redistribution over time, but religious individuals currently make up most of the population and oppose such policies, maintaining the status quo of unequal wealth distribution.
Krindatch: 2010 Orthodox Census Power Pointjacobse
This document summarizes statistics and survey results about Orthodox Christianity in America, particularly the Greek Orthodox Archdiocese of America (GOA). It finds that while the GOA has over 500,000 members, only about 23% attend services regularly. While many parishioners value the ethnic heritage, most clergy and laity are now born in America. Views on social issues are often more liberal than other Christian denominations. Retaining youth and developing clergy standards were top concerns.
- The document discusses findings from the 2006 American Values Survey on religion, values, and voting intentions and priorities. It found that most religious voters were open to both parties and that issues like poverty and healthcare were more important than social issues to most Americans. Support for same-sex marriage increased when assurances were given about religious liberty.
The religious landscape of America is becoming more diverse, with three key trends:
1) White Christians now account for less than half of the population, declining from over 80% in the 1970s.
2) Non-Christian religions are growing, though still small at less than 10% combined.
3) America's youngest religious groups are non-Christian, with over 30% of Muslims, Hindus and Buddhists under 30, compared to under 15% of white Christian groups.
This document summarizes a pilot program assessing the health needs of congregations in Bath County, Virginia. Surveys were conducted of clergy, civic leaders, medical professionals, government officials, and educators. The surveys found that while the congregations support members' health, none have active health ministries due to lack of time, money, and partnerships. Recommendations include developing a model statewide health ministry program, health ministry toolkit, and pilot rural health ministry program for congregations.
Faith and belief in australia infographic mccrindle 2017Mark McCrindle
More than two in three Australians (68%) follow a religion or have spiritual beliefs. Of those that do, almost half (47%) remain committed to the religion of their upbringing. The number of Australians who do not identify with a religion or spiritual belief, however, is on the rise with almost one in three (32%) not identifying with a religion. This study replicated the ABS Census question, but added in an option for ‘spiritual but not religious’. This had a response rate of 14% among Australians nationally, and the Christianity grouping was 45% (down from 61% in the 2011 Census).
More than half of Australians (52%) are open to changing their religious views given the right circumstances and evidence. Younger Australians are more open to changing their current religious views than older generations.
Religion and spirituality a popular topic of conversation
When gathering with friends, more than half of Australians (55%) often or occasionally talk about religion or spirituality. Generation Z (65%) are the most comfortable talking the topic, while the Baby Boomers are the least with 51% never talking about it with their friends.
A genuine faith the greatest attraction to a religion or spirituality
Observing people with genuine faith is the greatest attraction to investigating spirituality. Second is experiencing personal trauma or a significant life change. On the inverse, the top repellent to Australians investigating is public figures or celebrities who are examples of that faith. This is followed by miraculous stories of healings or supernatural occurrences.
Perceptions of Christianity
Australians most value Christian organisations for their work with those in need, specifically looking after people who are homeless, offering financial assistance/food relief programs and providing disaster relief (74%, 72% and 69% respectively). 8% of Australian adults (1.5 million) do not know any Christians, while for Generation Y this is almost one in ten. One in 29 Australians has never heard of Jesus.
Ian Bushfield, Executive Director of the BC Humanist Association presents a detailed analysis of the June 2016 Insights West poll commissioned by the BCHA to explore attitudes in BC about religion and its interaction with laws and social policies.
Podcast: http://www.soundcloud.com/bchumanist/ian-bushfield-is-anyone-in-bc-still-religious
Full data: http://www.bchumanist.ca/religious_and_secular_attitudes_2016
Ipsos Global Advisor - Religion 2023 Report - 26 countries.pdfHassanYazidTejedaLar
This document summarizes the findings of a 26-country survey on global religious beliefs. Some key findings include:
- On average, 40% believe in God as described in holy scriptures, while 21% believe in neither God nor a higher spirit.
- Majorities in countries like Brazil, South Africa, Turkey, and India believe in God as described in scriptures.
- Younger generations are less likely than older ones to identify as Christian or Catholic in most countries surveyed.
- Religious beliefs and practices tend to be higher in countries where more people believe in God or a higher power.
This document discusses how the increasing identification of organized religion with conservative politics has alienated many young adults in recent decades. As religious groups emphasized issues like abortion and same-sex marriage, it drove away more moderate and progressive youth who saw religion becoming intolerant and judgmental. The result has been a significant rise in the number of young people claiming no religious affiliation as they reject faiths that are too closely aligned with a single political ideology.
This document summarizes a student paper examining reasons for increasing religious unaffiliation in Western Europe and the United States. The paper reviews literature showing declining church attendance in Western Europe since the 1960s due to generational replacement of less religious younger cohorts. In the US, religious unaffiliation doubled from 10-15% in the 1960s-1980s to 20-30% in the 1990s-2000s. The student aims to study if having more religious or non-religious friends, involvement in religious institutions, and moving out of parents' homes impact rates of disaffiliation.
This document discusses several topics related to religion from a sociological perspective. It begins by outlining Troeltsch's typology of religious organizations as ecclesia, church, sect, and cult. It then discusses trends in religion in the United States, noting the diversity of denominations and the civil religious aspects. The document also examines different perspectives on the relationship between religion and society, and debates whether religion serves to unite or divide societies.
This document introduces Dawn Trautman and Dr. Terri Elton who are offering webinars on topics related to faith formation. Dr. Elton's webinar series is titled "Faith Formation in a Missional Age" and will explore what faith means in today's changing cultural context. It discusses research showing declining religious affiliation and notes faith must be reimagined for a society where Christianity is no longer the majority. Faith formation aims to help people understand what it means to live out their Christian identity amidst these cultural shifts.
The religious market theory proposed by Stark and Bainbridge argues that religion behaves like a market, with demand for religion remaining constant but demand for specific religions varying. They believe secularization theory overlooks religious revival cycles.
Norris and Inglehart propose the existential security theory, arguing that variation in religiosity is better explained by differences in levels of existential security - the feeling of survival being secure. Religiosity is higher in societies with more insecurity due to factors like poverty, disease, and inequality, and lower in wealthy societies with strong welfare states that reduce insecurity.
This document discusses faith formation in a missional age. It notes that the United States is becoming less religiously affiliated, with Christianity no longer the majority religion. Congregations are also less healthy and seeing declining attendance. However, faith remains a gift from God that shapes identity and calls Christians to active embodiment through loving God and neighbor. Faith formation therefore involves cultivating both discipleship community and engagement with culture. The church's role is to help people live out what it means to be Christian in their daily lives and context.
An Examination of Spirituality in the African American ChurchJonathan Dunnemann
Previous studies investigate whether spirituality aids African Americans in coping with the complexities of life when confronted with a host of issues such as higher levels of poverty, health issues, and incarceration. However, few studies have examined the consistency of spirituality across multiple parameters. This study examines spirituality across gender, city, and the interactions of gender and city. Findings indicate the consistency of spirituality within the African American community supporting the role of the church for males and females in both rural and urban settings.
Bruce argues that America is becoming increasingly secular based on three pieces of evidence: declining church attendance, secularization from within religious institutions, and growing religious diversity and relativism. He cites studies showing that reported church attendance rates have remained steady at 40% but have actually been declining based on churches' own records. Additionally, American religion has become more psychologized, focused on personal improvement rather than salvation, and less committed to traditional beliefs. Religious views have also become more relativistic and accepting of different beliefs.
Role of religion in society and humanitarian actionShakeb Nabi
Religion plays an important role in society and humanitarian action in three key ways:
1) Religion influences many societies' underlying values and no country has a complete separation of religion and state.
2) The number of faith-based organizations (FBOs) involved in humanitarian work is growing, though their roles and impacts depend on the specific context and crises.
3) FBOs are motivated to both spread their religious influence and assist suffering communities based on their core values, and their presence can help facilitate access to populations in need during humanitarian crises.
This document discusses building a new faith forming ecosystem for the 21st century. It outlines four big adaptive challenges facing faith formation: increasing diversity, religious changes, declining religious transmission, and new digital technologies. The presentation proposes moving from a church-centered model to an ecosystem with five interconnected elements: intergenerational faith community, age group/generational formation, family formation, missional formation, and online/digital formation. Each element is described in detail with examples of faith forming processes and strategies to build a holistic, lifelong approach for people of all ages.
This document discusses how young adults are finding and connecting with religion in different ways than previous generations. It notes that while millennials and young adults are less likely to regularly attend traditional religious services, many still consider themselves spiritual and seek community and meaningful experiences. Reasons for distancing from organized religion include delaying adulthood milestones like marriage, valuing diversity and multicultural experiences, and preferring a more self-directed approach to faith. However, surveys show this generation remains curious about life's big questions and frequently feels gratitude, suggesting they still engage with spiritual topics through less conventional means.
The document discusses four big adaptive challenges facing faith formation: increasing diversity, changes in religious beliefs and practices, decline in religious transmission between generations, and rise of new digital technologies. It then outlines elements of a new faith forming ecosystem for the 21st century, including intergenerational faith formation, family faith formation, life-stage/generational faith formation, missional faith formation, and digitally-enabled faith formation. The goal is a holistic, lifelong approach to faith formation through various environments that engage people across their lifespan.
1) The document examines why high religiosity in the US correlates with income inequality and lack of support for redistribution policies. It considers 3 hypotheses for why religious individuals oppose redistribution.
2) The most probable hypothesis is that religion provides comfort during hard times, increasing charitable donations but not political will to implement redistribution policies that could permanently correct inequality.
3) A rise in the non-religious population may increase support for redistribution over time, but religious individuals currently make up most of the population and oppose such policies, maintaining the status quo of unequal wealth distribution.
Krindatch: 2010 Orthodox Census Power Pointjacobse
This document summarizes statistics and survey results about Orthodox Christianity in America, particularly the Greek Orthodox Archdiocese of America (GOA). It finds that while the GOA has over 500,000 members, only about 23% attend services regularly. While many parishioners value the ethnic heritage, most clergy and laity are now born in America. Views on social issues are often more liberal than other Christian denominations. Retaining youth and developing clergy standards were top concerns.
- The document discusses findings from the 2006 American Values Survey on religion, values, and voting intentions and priorities. It found that most religious voters were open to both parties and that issues like poverty and healthcare were more important than social issues to most Americans. Support for same-sex marriage increased when assurances were given about religious liberty.
The religious landscape of America is becoming more diverse, with three key trends:
1) White Christians now account for less than half of the population, declining from over 80% in the 1970s.
2) Non-Christian religions are growing, though still small at less than 10% combined.
3) America's youngest religious groups are non-Christian, with over 30% of Muslims, Hindus and Buddhists under 30, compared to under 15% of white Christian groups.
This document summarizes a pilot program assessing the health needs of congregations in Bath County, Virginia. Surveys were conducted of clergy, civic leaders, medical professionals, government officials, and educators. The surveys found that while the congregations support members' health, none have active health ministries due to lack of time, money, and partnerships. Recommendations include developing a model statewide health ministry program, health ministry toolkit, and pilot rural health ministry program for congregations.
Faith and belief in australia infographic mccrindle 2017Mark McCrindle
More than two in three Australians (68%) follow a religion or have spiritual beliefs. Of those that do, almost half (47%) remain committed to the religion of their upbringing. The number of Australians who do not identify with a religion or spiritual belief, however, is on the rise with almost one in three (32%) not identifying with a religion. This study replicated the ABS Census question, but added in an option for ‘spiritual but not religious’. This had a response rate of 14% among Australians nationally, and the Christianity grouping was 45% (down from 61% in the 2011 Census).
More than half of Australians (52%) are open to changing their religious views given the right circumstances and evidence. Younger Australians are more open to changing their current religious views than older generations.
Religion and spirituality a popular topic of conversation
When gathering with friends, more than half of Australians (55%) often or occasionally talk about religion or spirituality. Generation Z (65%) are the most comfortable talking the topic, while the Baby Boomers are the least with 51% never talking about it with their friends.
A genuine faith the greatest attraction to a religion or spirituality
Observing people with genuine faith is the greatest attraction to investigating spirituality. Second is experiencing personal trauma or a significant life change. On the inverse, the top repellent to Australians investigating is public figures or celebrities who are examples of that faith. This is followed by miraculous stories of healings or supernatural occurrences.
Perceptions of Christianity
Australians most value Christian organisations for their work with those in need, specifically looking after people who are homeless, offering financial assistance/food relief programs and providing disaster relief (74%, 72% and 69% respectively). 8% of Australian adults (1.5 million) do not know any Christians, while for Generation Y this is almost one in ten. One in 29 Australians has never heard of Jesus.
Ian Bushfield, Executive Director of the BC Humanist Association presents a detailed analysis of the June 2016 Insights West poll commissioned by the BCHA to explore attitudes in BC about religion and its interaction with laws and social policies.
Podcast: http://www.soundcloud.com/bchumanist/ian-bushfield-is-anyone-in-bc-still-religious
Full data: http://www.bchumanist.ca/religious_and_secular_attitudes_2016
Ipsos Global Advisor - Religion 2023 Report - 26 countries.pdfHassanYazidTejedaLar
This document summarizes the findings of a 26-country survey on global religious beliefs. Some key findings include:
- On average, 40% believe in God as described in holy scriptures, while 21% believe in neither God nor a higher spirit.
- Majorities in countries like Brazil, South Africa, Turkey, and India believe in God as described in scriptures.
- Younger generations are less likely than older ones to identify as Christian or Catholic in most countries surveyed.
- Religious beliefs and practices tend to be higher in countries where more people believe in God or a higher power.
This document discusses how the increasing identification of organized religion with conservative politics has alienated many young adults in recent decades. As religious groups emphasized issues like abortion and same-sex marriage, it drove away more moderate and progressive youth who saw religion becoming intolerant and judgmental. The result has been a significant rise in the number of young people claiming no religious affiliation as they reject faiths that are too closely aligned with a single political ideology.
This document summarizes a student paper examining reasons for increasing religious unaffiliation in Western Europe and the United States. The paper reviews literature showing declining church attendance in Western Europe since the 1960s due to generational replacement of less religious younger cohorts. In the US, religious unaffiliation doubled from 10-15% in the 1960s-1980s to 20-30% in the 1990s-2000s. The student aims to study if having more religious or non-religious friends, involvement in religious institutions, and moving out of parents' homes impact rates of disaffiliation.
This document discusses several topics related to religion from a sociological perspective. It begins by outlining Troeltsch's typology of religious organizations as ecclesia, church, sect, and cult. It then discusses trends in religion in the United States, noting the diversity of denominations and the civil religious aspects. The document also examines different perspectives on the relationship between religion and society, and debates whether religion serves to unite or divide societies.
This document introduces Dawn Trautman and Dr. Terri Elton who are offering webinars on topics related to faith formation. Dr. Elton's webinar series is titled "Faith Formation in a Missional Age" and will explore what faith means in today's changing cultural context. It discusses research showing declining religious affiliation and notes faith must be reimagined for a society where Christianity is no longer the majority. Faith formation aims to help people understand what it means to live out their Christian identity amidst these cultural shifts.
The religious market theory proposed by Stark and Bainbridge argues that religion behaves like a market, with demand for religion remaining constant but demand for specific religions varying. They believe secularization theory overlooks religious revival cycles.
Norris and Inglehart propose the existential security theory, arguing that variation in religiosity is better explained by differences in levels of existential security - the feeling of survival being secure. Religiosity is higher in societies with more insecurity due to factors like poverty, disease, and inequality, and lower in wealthy societies with strong welfare states that reduce insecurity.
This document discusses faith formation in a missional age. It notes that the United States is becoming less religiously affiliated, with Christianity no longer the majority religion. Congregations are also less healthy and seeing declining attendance. However, faith remains a gift from God that shapes identity and calls Christians to active embodiment through loving God and neighbor. Faith formation therefore involves cultivating both discipleship community and engagement with culture. The church's role is to help people live out what it means to be Christian in their daily lives and context.
An Examination of Spirituality in the African American ChurchJonathan Dunnemann
Previous studies investigate whether spirituality aids African Americans in coping with the complexities of life when confronted with a host of issues such as higher levels of poverty, health issues, and incarceration. However, few studies have examined the consistency of spirituality across multiple parameters. This study examines spirituality across gender, city, and the interactions of gender and city. Findings indicate the consistency of spirituality within the African American community supporting the role of the church for males and females in both rural and urban settings.
Bruce argues that America is becoming increasingly secular based on three pieces of evidence: declining church attendance, secularization from within religious institutions, and growing religious diversity and relativism. He cites studies showing that reported church attendance rates have remained steady at 40% but have actually been declining based on churches' own records. Additionally, American religion has become more psychologized, focused on personal improvement rather than salvation, and less committed to traditional beliefs. Religious views have also become more relativistic and accepting of different beliefs.
Role of religion in society and humanitarian actionShakeb Nabi
Religion plays an important role in society and humanitarian action in three key ways:
1) Religion influences many societies' underlying values and no country has a complete separation of religion and state.
2) The number of faith-based organizations (FBOs) involved in humanitarian work is growing, though their roles and impacts depend on the specific context and crises.
3) FBOs are motivated to both spread their religious influence and assist suffering communities based on their core values, and their presence can help facilitate access to populations in need during humanitarian crises.
Similar to Screencast: Our Place in the World of Religion, Part II (20)
This presentation includes basic of PCOS their pathology and treatment and also Ayurveda correlation of PCOS and Ayurvedic line of treatment mentioned in classics.
How to Make a Field Mandatory in Odoo 17Celine George
In Odoo, making a field required can be done through both Python code and XML views. When you set the required attribute to True in Python code, it makes the field required across all views where it's used. Conversely, when you set the required attribute in XML views, it makes the field required only in the context of that particular view.
Main Java[All of the Base Concepts}.docxadhitya5119
This is part 1 of my Java Learning Journey. This Contains Custom methods, classes, constructors, packages, multithreading , try- catch block, finally block and more.
ISO/IEC 27001, ISO/IEC 42001, and GDPR: Best Practices for Implementation and...PECB
Denis is a dynamic and results-driven Chief Information Officer (CIO) with a distinguished career spanning information systems analysis and technical project management. With a proven track record of spearheading the design and delivery of cutting-edge Information Management solutions, he has consistently elevated business operations, streamlined reporting functions, and maximized process efficiency.
Certified as an ISO/IEC 27001: Information Security Management Systems (ISMS) Lead Implementer, Data Protection Officer, and Cyber Risks Analyst, Denis brings a heightened focus on data security, privacy, and cyber resilience to every endeavor.
His expertise extends across a diverse spectrum of reporting, database, and web development applications, underpinned by an exceptional grasp of data storage and virtualization technologies. His proficiency in application testing, database administration, and data cleansing ensures seamless execution of complex projects.
What sets Denis apart is his comprehensive understanding of Business and Systems Analysis technologies, honed through involvement in all phases of the Software Development Lifecycle (SDLC). From meticulous requirements gathering to precise analysis, innovative design, rigorous development, thorough testing, and successful implementation, he has consistently delivered exceptional results.
Throughout his career, he has taken on multifaceted roles, from leading technical project management teams to owning solutions that drive operational excellence. His conscientious and proactive approach is unwavering, whether he is working independently or collaboratively within a team. His ability to connect with colleagues on a personal level underscores his commitment to fostering a harmonious and productive workplace environment.
Date: May 29, 2024
Tags: Information Security, ISO/IEC 27001, ISO/IEC 42001, Artificial Intelligence, GDPR
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Training: ISO/IEC 27001 Information Security Management System - EN | PECB
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it describes the bony anatomy including the femoral head , acetabulum, labrum . also discusses the capsule , ligaments . muscle that act on the hip joint and the range of motion are outlined. factors affecting hip joint stability and weight transmission through the joint are summarized.
How to Manage Your Lost Opportunities in Odoo 17 CRMCeline George
Odoo 17 CRM allows us to track why we lose sales opportunities with "Lost Reasons." This helps analyze our sales process and identify areas for improvement. Here's how to configure lost reasons in Odoo 17 CRM
Leveraging Generative AI to Drive Nonprofit InnovationTechSoup
In this webinar, participants learned how to utilize Generative AI to streamline operations and elevate member engagement. Amazon Web Service experts provided a customer specific use cases and dived into low/no-code tools that are quick and easy to deploy through Amazon Web Service (AWS.)
A workshop hosted by the South African Journal of Science aimed at postgraduate students and early career researchers with little or no experience in writing and publishing journal articles.
This document provides an overview of wound healing, its functions, stages, mechanisms, factors affecting it, and complications.
A wound is a break in the integrity of the skin or tissues, which may be associated with disruption of the structure and function.
Healing is the body’s response to injury in an attempt to restore normal structure and functions.
Healing can occur in two ways: Regeneration and Repair
There are 4 phases of wound healing: hemostasis, inflammation, proliferation, and remodeling. This document also describes the mechanism of wound healing. Factors that affect healing include infection, uncontrolled diabetes, poor nutrition, age, anemia, the presence of foreign bodies, etc.
Complications of wound healing like infection, hyperpigmentation of scar, contractures, and keloid formation.
Screencast: Our Place in the World of Religion, Part II
1. Our Place In the World of Religion—Session II Williamsburg Unitarian Universalists: Adult Lifespan Faith Development “ Our Place in the World of Religion” (2008)
2. PARTICIPATION LEVELS IN RELIGION (WORLDWIDE) (by developmental classification of societies) 26% 34% 52% Prayer Practice 20% 34% 64% Religious Values 20% 25% 44% Church Attendance Post-Industrial Industrial Agrarian
3. CORRELATIONS BETWEEN EDUCATION AND COMMUNICATIONS AND RELIGIOUS PARTICIPATION (WORLDWIDE) (--) NEGATIVE Access to Mass Communication (--) NEGATIVE Education ( + ) POSITIVE Adult Illiteracy CORRELATION WITH RELIGIOUS PARTICIPATION EDUCATION AND COMMUNICATIONS
4. CORRELATIONS BETWEEN HEALTHCARE AND RELIGIOUS PARTICIPATION (WORLDWIDE) (--) NEGATIVE Access to Doctors (--) NEGATIVE Access to Improved Water ( + ) POSITIVE Child Mortality Rates ( + ) POSITIVE Infant Mortality Rates ( + ) POSITIVE AIDS Cases CORRELATION WITH RELIGIOUS PARTICIPATION HEALTHCARE
5. CORRELATIONS BETWEEN DEMOGRAPHICS AND RELIGIOUS PARTICIPATION (WORLDWIDE) (--) NEGATIVE % of Population 65 and over ( + ) POSITIVE % of Population 14 and under (--) NEGATIVE Life Expectancy at Birth ( + ) POSITIVE Population Growth CORRELATION WITH RELIGIOUS PARTICIPATION DEMOGRAPHICS
6. CORRELATIONS BETWEEN SOCIOECONOMIC DEVELOPMENT AND RELIGIOUS PARTICIPATION (WORLDWIDE) ( + ) POSITIVE Rural Population (--) NEGATIVE Urban Population (--) NEGATIVE Per Capita Gross Domestic Product ( + ) POSITIVE Income Inequality (--) NEGATIVE Overall Human Development Index CORRELATION WITH RELIGIOUS PARTICIPATION SOCIOECONOMIC DEVELOPMENT
9. FUTURE TREND SHOWN IN CORRELATIONS BETWEEN AGE AND RELIGIOUS IDENTIFICATION (U.S.)
10. FUTURE TREND SHOWN IN CORRELATIONS BETWEEN AGE AND RELIGIOUS PARTICIPATION (U.S.) 65+ Prayer Practice 18-29 65+ Attendance at Worship Services 18-29 65+ Importance of Religious Beliefs 18-29 HIGH PARTICIPATION FACTOR LOW
11. FUTURE TRENDS SHOWN IN CORRELATIONS BETWEEN AGE AND RELIGIOUS PARTICIPATION (WORLDWIDE) 35 29 47 60 + 21 23 47 30-59 15 22 49 < 30 POST INDUSTRIAL INDUSTRIAL AGRARIAN
12. CORRELATIONS BETWEEN EDUCATION AND COMMUNICATIONS AND RELIGIOUS PARTICIPATION (WORLDWIDE) (--) NEGATIVE Access to Mass Communication (--) NEGATIVE Education ( + ) POSITIVE Adult Illiteracy CORRELATION WITH RELIGIOUS PARTICIPATION EDUCATION AND COMMUNICATIONS
13. PARTICIPATION LEVELS IN SELECTED RELIGIOUS TRADITIONS (U.S.) Membership as a % of Those Who Identify with a Religious Tradition Church Activities Outside Worship Prayer/Meditation Practice Attendance at Worship Services Relevance of Religion to Right and Wrong Evangelical Historically Black Churches Mormon Jehovah’s Witnesses Importance of Religious Beliefs Mainline Protestant Jewish Buddhist Unaffiliated HIGH PARTICIPATION FACTOR LOW
14. PARTICIPATION LEVELS IN SELECTED RELIGIOUS TRADITIONS (U.S.) Evangelist (74%) Unitarian Universalist (35%) Jehovah’s Witnesses (76%) Unaffiliated (22%) Mormon (92%) Buddhist (30%) Historically Black Churches (83%) Membership as a Percentage of those who Identify with a Religious Tradition. Jewish (55%) HIGH PARTICIPATION FACTOR LOW
15. CORRELATION OF INCOME AND EDUCATION WITH SELECTED RELIGIOUS TRADITIONS (U.S.) Mainline Protestant Jewish Buddhist Unitarian Universalist Unaffiliated (atheist & agnostic only) INCOME EDUCATION Evangelical Historically Black Churches Mormon Jehovah’s Witnesses HIGH LOW
17. PARTICIPATION LEVELS IN SELECTED RELIGIOUS TRADITIONS (U.S.) Membership as a % of Those Who Identify with a Religious Tradition Church Activities Outside Worship Prayer/Meditation Practice Attendance at Worship Services Relevance of Religion to Right and Wrong Evangelical Historically Black Churches Mormon Jehovah’s Witnesses Importance of Religious Beliefs Mainline Protestant Jewish Buddhist Unaffiliated HIGH PARTICIPATION FACTOR LOW
18. PARTICIPATION LEVELS IN SELECTED RELIGIOUS TRADITIONS (U.S.) Evangelist (74%) Unitarian Universalist (35%) Jehovah’s Witnesses (76%) Unaffiliated (22%) Mormon (92%) Buddhist (30%) Historically Black Churches (83%) Membership as a Percentage of those who Identify with a Religious Tradition Jewish (55%) HIGH PARTICIPATION FACTOR LOW
19. SPIRITUAL BELIEF IN SELECTED RELIGIOUS TRADITIONS (U.S.) Evangelist (98%) Unaffiliated (60%) Jehovah’s Witnesses (97%) Buddhist (67%) Mormon (98%) Jewish (72%) Historically Black Churches (97%) Belief in God or Universal Spirit Mainline Protestant (94%) HIGH SPIRITUAL BELIEF FACTOR LOW