By Daniel A. Westberg
any Americans regard health-care reform asan issue promoted by liberals and progres-sives, when it should be seen as an issue of thecommon good transcending politics, much as good uni- versities, an effective transportation network, and solidnational defense are too important to be attached to a particular political philosophy or party.My primarycriticism of Obamacare is that even if it achieves itsaims (which looks increasingly doubtful), around 7 or 8 percent of the population (up to 30 million or so) willstill lack medical insurance.We need to press on totruly universal access to health care, in whicheach cit-izen has appropriate medical care available and doesnot have to worry about a heavy financial burden.My purpose here is to fashion a line of argument for universal access to health care that would meet manyconservative objections and be based on widely sharedmoral principles. We begin with some clear biblicaland theological mandates.
Care for the sick
. The task of the Church to bringthe gospel to all the world has incorporated a second-ary mission of physical and mental healing since Jesuscommissioned the 70 to preach the kingdom of heavenand to “heal the sick, raise the dead, cleanse lepers,cast out demons” (Matt. 10:7-8). The worldwide missionof the Church in the last two centuries has, along with preaching and forming congregations, invariablybrought medical practitioners, the foundation of hospi-tals, and clinics and programs to train local personnel.
Care for each member
. The uniqueness and im- portance of every person, each individual member of a family, or group, or society as a whole, is a key Chris-tian contribution to civilization (see Oliver O’Donovan’s profound treatment of “Who is a Person?” in
). In Luke 15, the parables of Jesus progressfrom the lost sheep (one of a hundred), to the lost coin(one of ten), and then to the lost son (one of two).Restoring the lost individual is vital, even for one per-son out of a large crowd:each one matters.The healthof the larger body depends on the well-being of eachmember, a key principle articulated many times by St.Paul, as in 1 Corinthians12:25-26, which urges“thatthere be no dissension in the body, but the membersmay have the same care for one another.If one mem-ber suffers, all suffer together with it; if one member is honored, all rejoice together with it.”
Care for the helpless
.The parable of the GoodSamaritan makes it clear that those in need, even if from a different social group, have a claim on our neighborly care.This is especially true for those whohave no one else to care for them, such as the dis-abled, those without families, and victims of seriousaccidents and disasters.Christians, more so than ad-herents of other faiths, have put an emphasis on ex-tending concern and care for the weakest membersof society,the poor,and vulnerable. Jean Vanier, founder of the ministry known asL’Arche, is a good example of the Christian focus onthe weak, the forgotten,and excluded.As Vanier wrote in
Befriending the Stranger
:“The vision of God is to go down the social ladder to take the low-est place in order to be with the weak and the broken.Then God rises up with them to build a new human-ity which does not forget or exclude anyone.”Manyhave pointed out that a good measure of the moralquality of any society is the care it devotes to itsweakest and most vulnerable members.
The promotion of life
Evan- gelium vitae
of John Paul II addressed abortion inthe context of a comprehensive “gospel of life,” in-corporating people at the end of life, reluctance to re-sort to capital punishment, and other areas where a Christian view of life needs to transform culture’scompromise with evil and death.
Health Insurance in America, part 2:
Moral, Theological,and Practical Concerns
THE LIVING CHURCH • November 24, 2013