Here’s the key assumption in Michael Gerson’s piece from last week, “The Libertarian Jesus”:
Private compassion cannot replace Medicaid or provide AIDS drugs to millions of people in Africa for the rest of their lives. In these cases, a role for government is necessary and compassionate — the expression of conservative commitments to the general welfare and the value of every human life.
Does this mean that there is no role or never a role for government? No. But that role is one of last and temporary resort. The dichotomy that Gerson draws from one side (and many libertarians draw from another) is false.
Gerson also misunderstands the import of Coburn’s claims that compassion cannot be coerced, “that true giving and compassion require sacrifice by the giver.” The divide between government programs and individual charity isn’t a public/private distinction, but rather a political/moral distinction, where the moral element may sometimes but not always necessitate political action. Poverty is simply not morally equatable with slavery or abortion.
First, from the main text, “The holy art of ‘giving for Jesus’ sake’ ought to be much more strongly developed among us Christians. Never forget that all state relief for the poor is a blot on the honor of your Savior.”
And second, from a footnote, “It is perfectly true that if no help is forthcoming from elsewhere the state must help. We may let no one starve from hunger as long as bread lies molding in so many cupboards. And when the state intervenes, it must do so quickly and sufficiently.”
With whom does the primary responsibility for care for the poor reside? Answer that question, and you can properly relate the political and moral claims regarding poverty.