I don’t think that there is much argument in the church over whether Christians should be compassionate to the needy. Plenty of verses deal with this, from the the command to be generous to the poor in Deuteronomy 15:

I command you, saying, “You shall open your hand wide to your brother, to your poor and your needy, in your land.” (Deuteronomy 15:11)

To the release from slavery in the same chapter:

If a fellow Hebrew, a man or a woman, sells himself to you and serves you six years, in the seventh year you must let him go free. 13 And when you release him, do not send him away empty-handed. 14 Supply him liberally from your flock, your threshing floor and your winepress. Give to him as the LORD your God has blessed you. (Deuteronomy 15:12-14)

To the command to do good “to all people”:

Therefore, as we have opportunity, let us do good to all people, especially to those who belong to the family of believers. (Galatians 6:10)

Probably the main verse which calls Christians to care for the poor and needy is:

Pure and undefiled religion before God and the Father is this: to visit orphans and widows in their trouble, and to keep oneself unspotted from the world. (James 1:27)

In fact, this point cannot be stressed enough. Consider the case of Sodom and Gomorrah, cities utterly destroyed for Lawlessness of every kind, but see what caused them to be given over to their own sinful ways, which ultimately led to their complete destruction:

Look, this was the iniquity of your sister Sodom: She and her daughter had pride, fullness of food, and abundance of idleness; neither did she strengthen the hand of the poor and needy. (Ezekiel 16:49)

Throughout the Bible there are commands to Christians to care for the poor, to care for the needy, and especially, to care for the widow and orphan. So I don’t think it’s useful at all, or correct, to argue that the poor are “undeserving”, or that, since they wasted their lives in unhealthy ways that we are not required to help them. “Let us do good to all people”, it says.

In arguing for public health-care, many Christians focus entirely on this point, and I think this is due to the churches recent lack of involvement in caring for the needy. This lack of involvement has not always been the case, many hospitals were at one time largely funded by churches—usually a whole denomination would pool resources together, since a single church would not have the necessary backing—as is evidenced by such largely known hospitals as the Methodist Hospital common to many towns, among others.

But a distinction must be made, for in reading various blog posts I noted that many Christians say that a government health care system is an acceptable substitute for Christians helping the poor. In fact, one blogger said that it was right to fund health care from taxes, because taxes were equatable with tithing:

“So not only is universal health care right, but it is right to fund it out of taxes (“tithes”).” (Khanya)

This equating of taxes with tithes is certainly esoteric, and most assuredly wrong: Biblically, tithe was always directed toward the church and never toward a government. Taxes of various kinds were levied throughout the whole of the Bible, but those funds always went to the government, while the church has always been the one commanded to care for the poor.

Governments may or may not be able to successfully assist the poor, in some countries it is done within a tolerable degree, but in other countries it is done so poorly that the whole idea should be scrapped. This inconsistency only serves as a reminder that our view of whether a government should do something cannot be based on whether a government is able to do something, or on how well the government can accomplish it. Our standard must be the Bible, and it alone.

Which brings me to the most important point: Public health care is entirely consistent with a theology that rejects the authority of the Bible to the area of civil governance. This point cannot be stressed enough, and will, I hope serve to bring attention to the fact that modern “Christianity” has rejected the Bible as the ultimate authority in every area of life.

Most people who argue against the public health care bill (even most Christians) do so from humanist principles. “It will never work, governments are too bloated.” “Taxing the people to pay for irresponsible behavior only yields more irresponsible behavior.” The list of quotes grows tall rather quickly, but all of them are lacking a true and consistent Biblical approach—all of them rely only on man-centered logic.

The arguments supporting public health care are only slightly better, and are marked frequently by such statements as “I believe…” and “I don’t like…”. At best, they might say something like “Jesus cared for the poor and sick, therefore we also should”, or perhaps “the general theme of the Bible is to care for those less fortunate”. This statement seems to summarize the whole argument:

The Gospels overflow with stories of Jesus caring for people in need–not only the fortunate few, but whole gatherings of people–hungry masses, gaggles of children, and scores of the infirm. In one instance, Jesus healed too many to count (Luke 4:40). If we take Jesus seriously, then our obligations to the naked, hungry, beaten, suffering, and vulnerable are hard to deny. (Washington Post, Aana Marie Vigen)

This argument, if only this section is analyzed, cannot be refuted. Jesus cared for the needy, for the sick, for the poor. As mentioned at the beginning, Christians are commanded quite clearly and in multiple passages to care for the needy. However, the argument goes “proof A, therefore B”. More specifically, “Christians must help the needy, therefore governments must help the needy”.

But this argument is entirely illogical as defined–it would be just as reasonable to say “foxes need food, therefore computers need food”. There is no necessary connection between the two, and the argument is particularly interesting when it is noted that the people arguing this point are also the same group of people who argue in favor of the “separation of church and state”.

Summary:

In part one we see that the Bible is ultimately clear that it is an individuals responsibility to care for the poor and needy. This personal responsibility is shown throughout all scripture, from James 1:27 stating that we must “visit orphans and widows in their trouble”, to Deuteronomy 15:11 which says “you shall open your hand wide to your brother, to your poor and your needy, in your land”. We also saw that the general argument for government control of “caring for the poor and needy” is illogical (although to be sure, other more careful arguments do exist) and faulty.

In the next part, I hope to explore more thoroughly the Biblical arguments in support of government run health care, and the theological errors (some of them stemming from clear heresy) which drive these arguments. Finally, since we apparently now have government run health care, I hope to present some Biblical principles for how we as Christians can go forward.