Research an emergency incident of your choice that has occurred in the past twenty years and describe how the incident was handled in regard to incident command.
Did they follow the ICS system? What were some mistakes? Make some recommendations.
With as much detail as possible answer the following questions as they apply to that event. Be sure to include a summary of the event.
Describe the Command and Control Process.
Describe the role of the Incident Commander.
Define the term “Span of Control.”
The Doctrine of the Human Creature- "The issue with the issue of person is that we as a whole trust that we have a total comprehension of individual. What's more, since we definitely think about the person, we tend to work from that presumption." Our human condition, or human animal, or human presence depends on our association with God. When we have an association with and we take after Jesus Christ, we turn out to be all the more completely human.  We are informed that the human animal isn't simply individual, yet aggregate, also.  Our humanness accompanies the two conceivable outcomes and constraints. There is something in the individual, and in that person's craving for individual achievement that is unfriendly to the human animal. "We are qualified by the claim that what recognizes them as particularly human is that God makes them in the picture of God."  The person who is made in the picture of God tries to shape and maintain adoring and minding associations with God and other people. At the point when the people want to make individual progress covers the wants of another, contention is made. Frequently in struggle, solid connections are not sustained. This contention is called sin. The Doctrine of the Church- "The congregation is the general population of God."  Though there are numerous divisions, features, networks, groups, the congregation remains as the general population, the assortment of Jesus Christ, who established the congregation and accused us of the errand to "go thusly and make supporters all things considered, submersing them for the sake of the Father and of the Son and of the Holy Spirit."  "God will talk where God will and the network will conform to where God is." The part of the congregation is to re-introduce Christ to the world.  In an ongoing address, Dr. Rieger suggests an individual battle that was like the battle of Luther, Wesley, Barth, and Bonhoffer. That battle was not about the general population not accepting, but rather that the general population were being educated wrongly and in this way accepted wrongly. Rieger offers that instead of glorifying the congregation, we start to break down the congregation. To do this, we should take a gander at the four signs of the congregation to work as a system for our investigation. In the first place, we take a gander at the solidarity of the congregation "One heavenly, catholic, general church." But we are not one church. We have both social dangers to chapel solidarity, and in addition religious dangers. One danger is isolation. We are principally isolated. Racially, church is alluded to as the "most isolated hour in America-from 11am to 12 on Sunday morning."  Class stratification isn't effortlessly survive, particularly in America. On the off chance that we are extremely intrigued by the solidarity of the congregation, we need to address the issues that gap us. We are likewise partitioned by our varying precepts. As a United Methodist now and in the past a Baptist for a long time, I valued the joke about a Methodist being a Baptist that can read. There is humor planned in the announcement yet the tragic truth is that Baptists, United Methodists, Catholics, Presbyterians, Church of Christ, and Pentecostals have been partitioned in their convictions for a long time. Notwithstanding these distinctions, we likewise make divisions with the Jewish individuals. We trust that the new agreement of Jesus Christ has by one means or another invalidated the pledge of God with Israel in the Old Testament. Rather, we have to look to our likenesses, restrict hostile to Judaism, and work toward a future that is mutually celebrating to God.  Next, we take a gander at the blessedness of the congregation. Inside our Credos, we are asking what we do with the precept. It isn't sufficiently just to acknowledge Jesus as our Lord and Savior, yet we need to choose what to do with the learning. Essentially needing the congregation to be counter social isn't sufficient. We look to the One who makes us witnesses and sends us out. We start to consider how we discuss God and ourselves. At that point we provoke ourselves to maintain the attention on God. As basic messengers, we don't have anything to offer, yet when we start to comprehend that it is about God, and not about us, we would then be able to start to impact a few changes. The catholicity of the congregation keeps up the personality of the congregation. When we say catholicity, we regularly surmise that each congregation must be indistinguishable a cutout attitude. As Americans, we trust that we are the model for "adjust Christianity." We see every other person as far as ourselves. The tenet of the congregation is, and ought to be crafted by God, in Jesus Christ, on the planet. Conflicting with the standards of present day houses of worship, we need to start to put less accentuation on numbers, the financial plans, or participation while surveying development. The development of our places of worship ought to be estimated by the nature of the service. A prominent expression for this currently is "viable or productive service." As the congregation, we are a piece of what Jesus is doing. "The core of Christian service is Christ's service of exceeding affection."  We praise the Sacraments inside the congregation and we remember them as God's endowment of self. The service of the Sacraments is to empower thanksgiving.  In the United Methodist church, we perceive two-Baptism and Holy Communion, additionally called the Eucharist or the Lord's Supper. These are likewise thought about methods for effortlessness. "An outward indication of an internal beauty and a methods whereby we get the same"  John Wesley stated, "by methods for effortlessness I see outward signs, words or activities, appointed of God and selected for this end, to be the normal channels whereby he may pass on His elegance to people." According to Augustine, "Sanctification is a permanent seal in which a man is set apart as having a place with Christ." It isn't just an emblematic, yet an exacting change that occurs inside the core of the devotee the start of another association with God. It is started by God, and reacted to by us. It is a result of this starting activity by God that we don't rehash Baptism. God starts, we acknowledge, and that is adequate. There is no re-Baptism. When we are sanctified through water, we have a place with Christ. Martin Luther, when he would battle and uncertainty, he would basically recollect his immersion and that he had a place with God. Where Baptism is your one time inception into association with Christ, Holy Communion is your continuous practice re-asserting that relationship. There is much discourse and discussion with regards to the genuine nearness of Christ in both Baptism and Communion. Wesley included "crafted by leniency" to the methods for effortlessness. He trusted that these works were constantly essential in light of God's beauty, and consumed his time on earth honing those works. This fits pleasantly with "do no damage, do great, and take after the mandates of God." Works of benevolence isn't your works, however crafted by God. Wesley stressed that the Methodists have transgressed. The possibility of "once spared, constantly spared" does not make a difference to the Methodists. He suspected that we trusted that works of kindness were finished by us. Works of benevolence is a piece of the center of anything that we do. On the off chance that you are not taking an interest, you are not doing as you are called. We must be cautious with works of leniency that we are not cultivating a kind of sentiment of predominance or by "making in our own particular picture." The works must be done to the eminence of God. In the United Methodist Book of Discipline, arrange is characterized as "requesting the congregation for its main goal and administration." As appointed Elders, we are called to Word, Sacrament, and Order while elders are called to benefit. Be that as it may, by the definition in the teach, we are all to be worried about administration. The Doctrine of Salvation- "Salvation indicates the recuperating or making entire of people."  Growing up in a Baptist domain, this thought of salvation has dependably been pushed on me as a brisk choice about paradise or damnation. It for the most part began something like, "if you somehow managed to bite the dust today around evening time, where might you spend time everlasting?" I would be informed that I expected to settle on a choice right at that point and to make my admission of transgression and indeed get Jesus Christ as my own guardian angel. Thinking back on the multiple occasions I sat through that, I need to consider how lost the minister himself probably been. Hans Urs Balthasar says that "salvation is 'coming nearer to God.'"  John Wesley stated, "by salvation I mean, not scarcely, as per the indecent thought, deliverance from heck, or going to paradise; yet a present deliverance from wrongdoing, a reclamation of the spirit to its crude wellbeing, its unique immaculateness; a recuperation of the celestial nature; the recharging of our spirits after the picture of God, in uprightness and genuine sacredness, in equity, benevolence, and truth."  These two cases negate the fundamentalist thought of paradise and damnation. We are informed that we can't purchase or gain our salvation, at the same time, if we somehow managed to move in the direction of immaculateness of heart and reclamation of the spirit, would not our stresses be inconsequential? Also, if our chance was better spent by announcing that through our repaired association with Jesus Christ we may turn out to be more impeccable, our endeavors would be more productive? When we consider the individuals who are on the edges of society, these terms of salvation may be remote, however the possibility of paradise and damnation are definitely not. Most everybody has heard those utilized. We need to approach those "others" with a heart for educating about God, the Son that God gave for us, and the Holy Spirit that keeps on living in our middle and aides us through troublesome circumstances. We should assist them with understanding that "salvation is both 'from' something and 'to' something. We are continually advancing toward heavenliness, or God and moving far from wrongdoing."  Professor Bogle discussed reparation in his ongoing address. He separated it to be 'at-one-ment'. This is another case of reestablishing, or mending this broken irritated relationship.  In one of our preceptorial exchanges, we discussed malicious being the restriction of 'God with us.' Sin is our dynamic support in that resistance. It is just through the beauty of God that we are empowered to oppose that detestable. The term 'beauty' signifies 'God for us.' The activity of effortlessness is from God. We can just react. The through and through freedom t>GET ANSWER