Health Care Reform and the Great Switch

Personally, I thinks it’s fairly likely at this point, that one of the current “health care reform” bills will become law. However, though I come to this with characteristic lateness (increasing busy-ness seems to make topical blogging near impossible) I think it’s worth spending a moment on one of the fascinating contradictions which has gone mainly unremarked in the whole debate.

One of the primary arguments put forward by advocates of health care reform over the last 2-3 years has been, essentially, that health insurance companies are evil. People froth at the industry term of “medical losses” for when insurance companies pay out for medical expenses. (Something which, in fact, happens with over 80% of the monies collected in the form of insurance premiums.) Others rail against how the profit motive has destroyed health care and driven costs to astronomical levels — apparently oblivious to the fact that there are several major not-for-profit insurers, and they don’t provide care any more cheaply than for-profit ones. And yet, despite these and many other rhetorical assaults on the whole idea of health insurance as a commercial product, the centerpiece of the proposed health care reform bills was to legally require everyone in the US to purchase health care insurance, and then provide government subsidies for those who couldn’t afford the premiums. (Thus “shoveling” government money into the insurance industry in the same way in which Medicare Part-D, which all good progressives are now against, did with the pharmaceutical industry.)

Why in the world did a movement which had so long railed against private insurance suddenly decide to require and subsidize it, rather than pushing for the government or non-profit approaches to health provision which had so long appealed to it?

A Comment Not Fit For Publication at Vox Nova

Apparently, when Michael Iafrate accuses this blog of promoting ‘Christo-fascism’, the following response (in its entirety) is inappropriate:

I’ll simply repeat my long-standing objection to your use of the term fascism:

http://the-american-catholic.com/2009/12/05/ole-timey-country-simple-christmas/#comment-27594

Michael is free, of course, to conduct his comment threads as he likes, but it seems self-evidently ridiculous (not to mention uncivil) to write a post calling people names, and then delete responses challenging that description.  This is a shame, as it makes it very easy to dismiss even his legitimate criticisms. In any case, here is a link to the post which originally drew Michael’s ire.

Ronald Reagan Warns Against ObamaCare

This is a clip of Ronald Reagan warning us of socialized medicine, the very same bill that President Obama and the Democratic Party are trying to ram through congress.

Reagan warns us of how people such as six-time presidential Socialist Party candidate Norman Thomas, and many others, explained how to move their agenda of achieving a socialist state by a Foot-in-the-Door policy of socialized medicine.  Which is eerily similar to what President Obama and the Democrats are doing, against the will of the people with their European socialized health care bill.

The Vocation of a Soldier is Next in Dignity to the Priesthood

There are some whom denigrate soldiers and policemen and the plan God has for them in Salvation.  I disagree completely and there are many examples of saints and popes who have honored the soldier and policeman in defense of justice and peace.

I found this quote by Servant of God Archbishop Fulton J. Sheen‘s Wartime Prayer Book:

“The great French Lacordaire once said the vocation of a soldier is next in dignity to the priesthood, not only because it commissioned him to defend justice on the field of battle and order on the field of peace, but also because it called him to the spirit and intention of sacrifice.”

Cardinal Newman Development of Doctrine-First Note-Preservation of Type

Continuing on with my series on the seven notes, I would call them tests, which Venerable John Henry Cardinal Newman developed for determining whether some aspect of Church teaching is a development of doctrine or a corruption of doctrine.  We began with Note Six-Conservative Action Upon Its Past, and I would highly recommend that any one who has not read the first post in the series read it here before proceeding with this post.  We will now take the remaining notes in numerical order.  This post will deal with the First Note-Preservation of Type.

In regard to Preservation of Type, Cardinal Newman takes pains to point out that the idea underlying the doctrine remains of the same type while the external manifestations of the idea may change greatly.  His illustration from Roman history conveys his point well:

On the other hand, real perversions and corruptions are often not so unlike externally to the doctrine from which they come, as are changes which are consistent with it and true developments. When Rome changed from a Republic to an Empire, it was a real alteration of polity, or what may be called a corruption; yet in appearance the change was small. The old offices or functions of government remained: it was only that the Imperator, or Commander in Chief, concentrated them in his own person.  Augustus was Consul and Tribune, Supreme Pontiff and Censor, and the Imperial rule was, in the words of Gibbon, “an absolute monarchy disguised by the forms of a commonwealth.” On the other hand, when the dissimulation of Augustus was exchanged for the ostentation of Dioclesian, the real alteration of constitution was trivial, but the appearance of change was great. Instead of plain Consul, Censor, and Tribune, Dioclesian became Dominus or King, assumed the diadem, and threw around him the forms of a court.

In other words in determining  whether there has been the preservation of type in a development of doctrine we must look at the substance and ignore the form.  For example, in the Middle Ages laymen would often receive communion once a year out of great reverence for the body of Christ.  Now we are encouraged to be frequent communicants.  However, the underlying reverence that the Church commands for the body and blood of Christ remains the same.

Cardinal Newman concludes:

An idea then does not always bear about it the same external image; this circumstance, however, has no force to weaken the argument for its substantial identity, as drawn from its external sameness, when such sameness remains. On the contrary, for that very reason, unity of type becomes so much the surer guarantee of the healthiness and soundness of developments, when it is persistently preserved in spite of their number or importance.

Newman on the First Note: