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The New Testament doesn’t say much about the state’s role in healthcare. This is understandable, because in the first few hundred years of the church the state took on more and more the task of providing essential medical care. After the apostles died, healthcare came to the apostles’ children as their inheritance, though even then there were different attitudes. For example, one of the apostles’ sons, Matthias, wrote that his father “was the first person to receive all [his] inheritance.” (Acts 15:16). This, of course, included healthcare, especially care in the case of disease. There was one exception: Peter, who had a disease, was left without insurance. For centuries it was assumed that the Church, by its own authority, was the sole provider of healthcare.

For a few generations the Church tried and failed to reform the system, partly because of the reluctance of hospitals to share the cost of care with their customers, partly because of the opposition of the priests, but mainly because of the opposition of the kings, for whom a system of health care was a source of taxation and social shame. The late 12th century saw the beginnings of political resistance to the Church’s socialistic programs, and of increasing social stratification within the Church itself. It should be remembered that political movements and conflicts are the ones that tend to bring about changes in social policy, whether it be health or other economic reforms.

The Protestant reform movement did not create a modern, national healthcare system, as so many assume it did, in the way that the Catholic reform of the 15th and 16th centuries has. There was hardly any of it at all by the end of the 18th century.

Nevertheless, healthcare is a key element of any system of social justice and economic justice. One reason is that the costs of healthcare are higher in the

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