The Bible Answer Man is in the middle of an extended, two day interview of Jay Richards, about Jay’s new book, Money, Greed and God: Why Capitalism is the Solution and Not the Problem. It’s the most in-depth discussion of the book I’ve encountered on the internet, and Hank Hanegraaff’s introduction alone makes it worth a listen. Yesterday’s interview is here. Today’s interview will stream here.
History shows us that civil rights can exist as nothing more than legal fiction. Take, for example, the right to vote. Although suffrage was extended to African-Americans under the Constitution in 1870, that right was little more than a nice idea until the Voting Rights Act of 1965. With many activists and politicians calling for America to recognize the “right” to health care, it is well worth looking at what this means. Making promises that cannot be met is a betrayal of the public trust, and the integrity of the government depends on its ability to hold to its word. In many other economically-developed countries, the “right” to health care coverage exists, and nearly everyone is enrolled in some sort of insurance or public plan. Unfortunately, coverage is not the same as health care procedures. Many governments insure nearly everyone, but cannot deliver the health care that those insured people need. These governments leave a broken promise in the place of the right that exists in their laws.
Take serious diseases, for example. Although Great Britain professes to treat health care as a right, there is no right to an oncologist. In fact, John Goodman of the Cato Institute reports that only 40% of British cancer patients even see an oncologist. This has had devastating results on their health: 70% more cancer patients in Great Britain die than in the United States. In addition, wait times for free health care in that country are so extreme that 20% of colon cancer cases diagnosed as curable are incurable by the time treatment is available. Great Britain is not the only country that falls short when it comes to treating major health problems. The Heritage Foundation recently created a laundry list of places where Americans, despite lacking the “right” to treatment, still have better health outcomes than other countries with universal health care: “Breast cancer mortality is 52 percent higher in Germany than in the United States, and 88 percent higher in the United Kingdom. Prostate cancer mortality is 604 percent higher in the U.K. and 457 percent higher in Norway. The mortality rate for colorectal cancer among British men and women is about 40 percent higher. Breast cancer mortality is 9 percent higher, prostate cancer is 184 percent higher and colon cancer mortality among men is about 10 percent higher (in Canada) than in the United States.” Whether it is cancer, pneumonia, heart disease, or AIDS, Americans have better chances at surviving than Europeans and Canadians. If enshrining a right to health care in the law only eases consciences and not human suffering, then it is a lie on the part of government.
One of the major reasons for America’s advantage in treating major diseases is that our patients have far more access to modern medical technology and diagnostic procedures than other countries. The Heritage report shows that Americans are more likely to get mammograms, pap smears, colonoscopies, and PSA tests than Canadians. Americans have better access to drugs than Europeans: “44 percent of Americans who could benefit from statins, lipid-lowering medication that reduces cholesterol and protects against heart disease, take the drug. That number seems low until compared with the 26 percent of Germans, 23 percent of Britons, and 17 percent of Italians who could both benefit from the drug and receive it. Similarly, 60 percent of Americans taking anti-psychotic medication for the treatment of schizophrenia or other mental illnesses are taking the most recent generation of drugs, which have fewer side effects. But just 20 percent of Spanish patients and 10 percent of Germans receive the most recent drugs.” We also have far more CT scanners, dialysis machines, and MRI machines than Europeans and Canadians, despite the fact that the first two pieces of technology were developed in Great Britain. Here again, the abstract right to health care does not translate into meeting the needs of the sick. It is far more honest and humane to establish a system that delivers health care than to write laws that promise it.
Waiting for necessary procedures also has a lethal toll on the populations of Europe and Canada. Greenwood writes that, “During one 12-month period in Ontario, Canada, 71 patients died waiting for coronary bypass surgery while 121 patients were removed from the list because they had become too sick to undergo surgery with a reasonable chance of survival.” The Canadian Supreme Court recognized this problem. Overturning Quebec’s ban on private health insurance, Chief Justice Beverly McLachlin stated: “The evidence shows that, in the case of certain surgical procedures, the delays that are the necessary result of waiting lists increase the patient’s risk of mortality or the risk that his or her injuries will become irreparable. The evidence also shows that many patients on non-urgent waiting lists are in pain and cannot fully enjoy any real quality of life.” Any time that a “right” to health care means artificially lowering or eliminating its costs, there will be too much demand for too few services. There is nothing moral about a system that trades in real efficiency and comfort for imagined equality.
Even where America does recognize the right of the poor and the elderly to health care, it tends to restrict rather than liberate the sick, as Sue Blevins documented in 2003: “Before Medicare was passed, seniors were promised that the program would not interfere with their choice of insurance. However, existing rules force most seniors to rely on Medicare Part A to pay their hospital bills — even if they can afford to pay for private insurance. Additionally, today’s seniors and doctors must abide by more than 100,000 pages of Medicare rules and regulations dictating what types of services are covered or not under the program.” Even the privacy and family rights of patients in the “care” of the government are violated in the name of the right to health care: “Under Medicare rules established in 1999, patients receiving home health care are required to divulge personal medical, sexual, and emotional information. Government contractors — mainly home health nurses — are directed to record such things as whether a senior has expressed ‘depressed feelings’ or has used ‘excessive profanity.’ If seniors refuse to share medical and lifestyle information, their health care workers are required to act as proxies. This means total strangers will be permitted to speak for seniors.” Rights cannot contradict each other. The “right” to health care means a loss of the rights to privacy, family, and consumer choice. This is no right at all.
Health care is not a right. Since we have such a murky understanding of what rights are in today’s world, many governments still pretend that it is, only to see increased regulation and bureaucracy stifle the delivery of good care. Outdated technology, rationing of time and services, and intrusive government follow the “right” to health care. Declaring health care to be a right puts it under the government’s supervision. Unfortunately, health care itself can never be a right. Coverage might be, as evidenced by how many countries have insurance rates near 100%, but there are still limited health care resources out there. The best that we can do is to let them be distributed in the most efficient way possible, which remains the free market. Trying to follow in the steps of Europe and Canada by making health care a civil right is a nice intention, but it will never amount to anything more than another broken promise by the government.
[UPDATED BELOW] The DNC has released a political commercial and an email warning Americans about dangerous mobs gathering to do dangerous things (protest socialist health care reform). Meanwhile, the White House has issued a call for loyal citizens to report fishy behavior to a special White House website. Well, I want to do my part to inform on my fellow Americans. The three images below show just how deep the problem runs. It’s fishy mobs all the way down. [UPDATE: ANOTHER OLD FISHY MOB HERE]
In the current issue of The City, a journal published by Houston Baptist University and just arrived in my mailbox, I review a book on the oft-maligned relationship between journalism and religion. In Blind Spot: When Journalists Don’t Get Religion, the case is compellingly made for a deeper and more authentic integration of religion into every aspect of the news media.
The City, and this issue in particular, comes highly recommended from the likes of Russell Moore of The Southern Baptist Theological Seminary, James Grant at Between Two Worlds, and the enigmatic and insightful millinerd. This issue has been promised to appear online, but in the meantime be sure to sign up for a complimentary hardcopy subscription.
In my review I speculate that within the context of challenges brought about by new media, “perhaps a newfound emphasis on responsible religion reporting is a recipe for the revival, maybe even the redemption, of professional journalism.” I briefly mention the efforts of some religious groups to take steps in this direction, including the World Journalism Institute, which offers short-term sessions, what director Bob Case has called a kind of “boot camp for aspiring journalists of faith.”
I neglected to mention, however, the work of the Washington Journalism Center, an initiative of the Council for Christian Colleges & Universities. Where the World Journalism Institute focuses on short-term training seminars, the Washington Journalism Center offers the “Best Semester” program, a full semester of education for full-time students to “receive academic credit for the program from their home institutions.”
Blind Spot contributor Terry Mattingly is the founder and director of the center, which he says has been around “in one form or another for 15 years.” Mattingly also founded the essential religion and journalism blog, GetReligion, and points us to the student blog of the Washington Journalism Center, Ink Tank. Other blogs of note include The Revealer and When Religion Meets New Media.
The question of journalism in the age of new media was the focus of a past series of PowerBlog Ramblings. But one concrete place to look to see how things play out might just be the city of San Diego, which is home to “a Web venture that gives writers a cut of the ad money created by their own stories; another whose nonprofit founders raise cash from readers to buy laptops for their reporters; and a third, which, in spite of the $10 million it nets each year, faces a very uncertain future.”
One other issue that I don’t think gets enough attention is the question of archival integrity as digital media becomes more ubiquitous. The question, “Do any newspapers have explicit archiving strategies for Web content?” is a hugely important one.
If newspapers do not have such a strategy, then on whom does the responsibility for long-term archiving and accessibility fall? Libraries? Researchers? Non-profits? Archive.org?
In his commentary, Samuel Gregg, director of research at the Acton Institute, explains how labeling Pope Benedict XVI as the “greenest pope in history” is actually misleading. Instead, Benedict’s attention to the environment is grounded in an orthodox Christian theological analysis. Gregg articulates this assertion by citing Benedict’s most recent social encyclical Caritas in Veritate:
Also telling is Benedict’s insistence upon a holistic understanding of what we mean by the word ecology. “The book of nature”, Benedict insists, “is one and indivisible: it takes in not only the environment but also life, sexuality, marriage, the family, social relations” (CV 51). In other writings, Benedict highlights the incongruity of people being outraged about wanton environmental destruction, while ignoring or even promoting the deep damage done by ethical relativism to society’s moral ecology.
Incidentally, the phrases “climate change” or “global warming” appear nowhere in Caritas in Veritate. Again, this is not surprising. Benedict has been careful not to prejudge the science of this complex subject. In his 2008 World Day of Peace message, Benedict observed that in thinking through environmental problems, “It is important for assessments to be carried out prudently, in dialogue with experts and people of wisdom, uninhibited by ideological pressure to draw hasty conclusions.”
Gregg reminds us that Benedict’s stance on environmental concerns is based upon a orthodox Christian theological reflection on man’s relationship with the natural world, and that the pope is careful to not romanticize nature.
With health care continuing to be a hot button issue, Hunter Baker brings to light a new argument in his commentary. While Baker provides us with many prudential reasons to oppose the expansion of government health care, such as the currently proposed government plan not having any provision for preventing the trial lawyer windfalls that have helped contribute to medical inflation, he also articulates the fundamental problems that arise with the expansion of government health care:
If we move from being a republic where certain freedoms (not only freedom of speech and religion, but also freedom of contract and freedom to own private property) are basically non-negotiable, to a simple mass democracy in which shifting coalitions of voters extract resources from their opponents, then we have lost the American genius of ordered liberty. The American founders did not set out to achieve a more perfect democracy. They set out to create and maintain a free republic.
The key to running a free republic characterized by ordered liberty is the citizens, themselves. Unless the citizens embrace virtue, convicted by God that they must do what is right rather than merely indulging their wills and appetites, their hard fought liberty will be lost. The fate of a people who will not restrain themselves is rule by a government that will increasingly exercise control over them. The American idea was that our people should be citizens rather than subjects. American citizens, once far more country than city in origin, were to be free to provide for themselves rather than gathering in coalitions to ask for government largesse funded on the backs of the productive efforts of others.
Baker reminds us of the importance of the health care debate, and amongst all of the discussion that is occurring we must not forget the principles that our government is founded upon.
I just read today that the cars traded in for the Cash for Clunkers program are rendered unusable by running liquid glass through the engines.
Has anyone considered the impact of this on the poor? What has happened is that a huge number of low cost cars are being removed from the market. These are cars low income earners would ordinarily drive or teenagers would buy them who need to get to school or work.
What happens when we radically reduce the supply of a particular good? If there are no good substitutes, then the price goes up. In effect, this is a tax on the lower end of the market.
“Progressive” policy isn’t always good for the poor. Acton has been making that point for years. Hopefully, it is becoming more obvious.
“We talk about what caused the financial crisis, whether ‘greed is good,’ and if ‘it is easier for a camel to go through the eye of a needle than for a rich man to enter the kingdom of God.’ It’s John J. Miller describing his podcast interview with Jay Richards here at NRO. They discuss Jay’s excellent new book, Money, Greed and God: Why Capitalism is the Solution and not the Problem.
In a Wall Street Journal article titled “The Great Philanthropy Takeover” Arkansas based writer David Sanders reports on a recent conference of the nationwide Council of Foundations in his home state. Sanders’ article aligns with Michael Miller’s blog of July 30 “Healthcare – Don’t Forget The Morality Of It” and deserves your attention because of the author’s conclusion that the Obama administration “is beginning to nationalize another sector of the American economy.”
How could that happen? Well it would happen because many of those folks who head up non-profit groups that rely on OPM — other people’s money — have a tough time identifying and convincing donors to give them some. Obama is offering an alternative: Bundled packages of tax payer’s money for “shovel ready” community help projects. If you’re a struggling non-profit with an iffy mission, it’s the greatest grant available.
And Obama knows about grants because when he was a community organizer in Chicago he and his associates, including William Ayres, were able to get over $120 million including matching funds from the Annenberg Foundation to spread around to their constituents. Eventually the Annenberg people cut off their funds because no good could be attributed to the use of all the money they’d supplied, but you get the picture.
Notwithstanding the deceitfulness of that Ayres-Obama Chicago enterprise, we generally should be wary of Greeks bearing gifts.
At the NCEA convention earlier this year I introduced and listened to a former lobbyist give advice to a room full of Catholic educators on how to get a piece of the stimulus money Obama had just announced would be available for schools. Just like Larry Arnn at Hillsdale College in Michigan and the American Council of Trustees and Alumni, I’m distrustful of the influence government has on curriculum and the mission of our schools and worry about the federal government’s intrusion into any enterprise. But at the NCEA event, the room was all ears to the application tricks being offered them.
That’s also what happened at the Foundation meeting in Arkansas, where as Sanders writes:
Carlos Monje, policy director of the White House’s Office of Social Innovation and Civic Participation, briefed the conference on how President Obama, who came up through the ranks of community organizing, wants to “change the ethic of service” for the country. Key to the administration achieving its desired results? Rewarding model nonprofits with federal dollars—seed capital—from the new $50 million “Social Innovation Fund.”
That phrase “ethic of service” calls to mind many things that hang on the tenets of faith to which Christians pay mind. But as we are consistently reminded by the scholars at Acton Institute, our charity is best left to the individual.
As Acton’s core principles state: “The government’s primary responsibility is to promote the common good, that is, to maintain the rule of law, and to preserve basic duties and rights. The government’s role is not to usurp free actions, but to minimize those conflicts that may arise when the free actions of persons and social institutions result in competing interests.” You might ask in this context who would declare a non-profit a proper “model” for funding or determine appropriate “social innovation?” If you said Mr. Monje you’re probably right.
Making the case to individuals for your “good deed” request is not an easy task, but it’s the only way we should be promoting the kind of Charity explicit in the ministry of Jesus Christ.
As I tell my friends in education, “Watch out for the serpent in your tent. Watch out for that Trojan Horse.”
Samuel Gregg, director of research at the Acton Institute, reflects on business ethics in his recent commentary. Gregg explores the presence of business ethics courses in business schools; however, with the large presence of business ethics courses we still have a lack of ethics present in business. The lack of ethics in business became a major factor in our current financial crisis. Gregg further explains that business is not just about management or the business ethics that are taught, but businessmen and women need to also learn stewardship:
Business, however, is about more than management. It also involves stewardship (inasmuch as managers have moral and fiduciary responsibilities to their clients and investors) and entrepreneurship – the actual creation of wealth. Many business leaders would be shocked to discover that studying entrepreneurship remains optional in many business schools today.
This underlines another problem for some business schools. It’s not clear that all business professors are convinced of the morality of economies based on free enterprise, limited government, and rule of law. This ambivalence cannot help but be communicated to their students, which they take with them into the marketplace. It is very difficult for business schools to teach the moral habits associated with successful business when many business professors regard private enterprise and markets as, at best, useful but morally-insignificant phenomena.
Gregg also makes references it Pope Benedict XVI’s new social encyclical, Caritas in Veritate, to demonstrate the need for morality in business:
Hence, though Benedict speaks approvingly of the rise in ethics-consciousness in the worlds of finance and business, he cautions that simply attaching the label “ethical” to a given enterprise tells us nothing about the actual morality of its practices. What ultimately matters, the Pope affirms, is the precise vision of morality – and therefore the understanding of the human person – informing not simply a particular business, but the entire economy (CV 45).