Part of PR plan Assignment Example | Topics and Well Written Essays - 250 words

Part of PR plan - Assignment Example The organization is partially funded by the county’s department of health and human services, the administrative office of the courts and the governor’s office of the crime control and prevention. Approximately half of the operating budget is acquired through raising money from foundations, community organizations and corporate and individual contributions. The money however may not be sufficient as records show that approximately 570,000 children are removed from their homes each year and placed under foster care (Melanie, 2006). The organization should source funds from other organizations so as to be able to operate within their budget. They can get funds from organizations such as Chipotle to acquire charitable funds. This organization supports nonprofit organizations through a number of ways such as in restaurant fundraisers, donations in kind and through their scrip program (Moi, 2006). In restaurant fundraisers has been applied in schools. For instance there is a school that distributes students with a piece of paper that has an advert of a restaurant whereby parents are required to go and eat at least once after which they show the paper to the cashier who then channels the money to the school as donation (Gordon Averill, 2011). The organization can apply this strategy in its operation so as to raise funds to be able to sustain the operations. The organization can also purchase gift cards on discount from Chipotle and resale them to customers after which the difference can be used as donation to this organization (Melanie, 2006). Casa of Montgomery is eligible to apply for this programmes at Chipotle as their operations meet the requirements

Liberation Theology and Marxism Essay Example | Topics and Well Written Essays - 3500 words

Liberation Theology and Marxism - Essay Example By contrast, Marxism is an earthbound ideology, content to reward or punish those in the here and now based on their support of the ideals of fairness, equality and the distribution of wealth. Both Christianity and Marxism are fundamentally concerned with promoting the general welfare and improving the lives of the vast majority of the world's citizens, yet both have suffered as much damage to their credibility from followers as from opponents. The extreme and selfish proponents of these ideologies have severely undermined their cause through the organization of vast bureaucracies that leave precious little time for doing the real work of making lives easier. At the same time, both Christianity and Marxism have a long history of supressing dissident voices and violently repressing infidel movements. Marxist liberation theology as applied to Latin American countries that were systematically exploited first by and then for European, and later American, interests has long been viewed a s an ideological threat to traditional Christian liberation theology. ... Since Christian liberation entailed not just applying to the needs of the oppressed, but also to inculcating an ideology that coerced followers to view the Church and its leaders as infallible, the only possible conclusion one can make is that is that while it is a contradiction to speak of a Christian Marxist, the contradiction lies in the fact that Marxism is much closer to Christ's original intentions for the human race than the religion that was founded in His name. Pope John Paul II directly addressed the issue of liberation theology during the course of his Papacy; not surprising considering that he had first-hand experience with the worst excesses of the perversion of Marxism as practiced under Soviet-dominated totalitarianism. Recognising that Christianity in its purest form had much in common with Marxism in its purest form, Pope John Paul II wisely avoided condemnation of Marxist liberation theology's desire to find a common ground between Christian charity and missionary work and Marxist economics designed to liberate the working classes. It was not the Marxist preoccupation with the incompatibility of capitalist economics and social welfare that John Paul found objectionable. Rather the Pope pointed to the limitations of Marxist liberation; the liberation was not of human suffering, nor the soul, but merely the liberation of one citizen from an undesirable economic circumstance. The question that Marxism doesn't answer, therefore, becomes what happens after the revolution How do the newly liberation people respond to the destruction of the class system. Even Pope John Paul II recognised that the end of Marxism was not