Indeed, the Gospels are replete with examples of how the Lord cured every kind of ailment and disease (Mt.9:35). In the account of Matthew, Jesus’s mission fulfilled the prophecy of Isaiah, “He took away our infirmities and bore our diseases” (Mt.8:17, cf. Is. 53:4) Jesus in this healing ministry, he makes a choice, the sentiment of compassion which ordered by reason to the good for those humans who are sick. In other words, Christian charity, which finds its supreme expression in the life and works of Jesus, who “went about doing good” (Acts 10:38), urges the Church to go out to meet the sick and suffering, bringing them comfort and hope. This is not a mere exercise of benevolence, but is motivated by compassion and concern leading to care and dedicated service.  It is ultimately involve the unselfish gift of self to others, especially to those who are suffering (cf.salvifici Doloris,29)

The care for the sick and those who suffer is an integral element of the mission of the Church, together with the proclamation of the Word of God and the celebration of the sacraments. “Jesus’ closeness to those who suffer is constant: it is prolonged in times thanks to the working of the Holy Spirit in the mission of the Church…in men and women of good will, and in charitable initiatives undertaken with fraternal love by communities, and in charitable initiatives undertaken with fraternal love by communities, thus making known god’s true face and his love” (Verbum Domini 106).

Jesus’s healing mission went further than caring only for physical affliction. He touched people at the deepest level of their existence; he sought their physical, mental, and spiritual healing (Jn. 6:35, 11:25-27), He “came so that they might have life and have it more abundantly” (Jn. 10:10).

The mystery of Christ casts light on every facet of Catholic health care; to see Christian love as the animating principle of health care; to see healing and compassion as a continuation of Christ’s mission; to see suffering as a participation in the redemptive power of Christ’s passion, death, and resurrection; and to see death, transformed by the resurrection, as an opportunity for a final act of communion with Christ.

For Christians, our encounter with suffering and death can take on a positive and distinctive meaning through the redemptive power of Jesus’ suffering and death. As St. Paul says, we are “always carrying about in the body the dying of Jesus, so that the life of Jesus may also be manifested in our body” (2Cor. 4:10). This truth does not lessen the pain and fear, but gives confidence and grace for bearing suffering rather than being overwhelmed by it. Catholic health care ministry bears witness to the truth that, for those who are in Christ, suffering and death are the birth pangs of the new creation. ”God himself will always be with them (as their God). He will wipe every tear from their eyes, and there shall be no more death or mourning, wailing or pain, (for) the old order has passed away” (Rev. 21:3-4)

In faithful imitation of Jesus Christ, the Church has served the sick, suffering, and dying in various ways throughout history. The Zealous service of individuals and communities has provided shelter for the traveller; infirmaries for the sick; and homes for children, adults and the elderly. In PNG, as also in many other countries, the many religious communities as well as dioceses that sponsor and staff Catholic health care institutions and services have established an effective Catholic presence in health care. Modelling their efforts on the gospel parable of the Good Samaritan, these communities of women and men have exemplified authentic neighbourliness to those in need (Lk. 10:25-37). The Church seeks to ensure that the service offered in the past will be continued into the future.

Catholic health care expresses the healing ministry of Christ in a specific way within the local church. Here the diocesan bishop exercises responsibilities that are rooted in his office as pastor, teacher, and priest. As the centre of unity in the diocese and coordinator of ministries in the local church, the diocesan bishop fosters the mission of Catholic health care in a way that promotes collaboration among health care leaders, providers, medical professionals and other specialists. As pastor, the diocesan bishop is in a unique position to encourage the faithful to greater responsibility in the health ministry of the Church. As teacher, the diocesan bishop ensures the moral and religious identity of the health care ministry in whatever setting it is carried out in the diocese. As priest, the diocesan bishop oversees the sacramental care of the sick. These responsibilities will require that Catholic health care providers and the diocesan bishop engage in ongoing communication on ethical and pastoral matters that require his attention.

In a time of new medical discoveries, rapid technological developments, and social change, what is new can either be an opportunity for genuine advancement in human culture, or it can lead to policies and actions that are contrary to the true dignity and vocation of the human person. In consultation with medical professionals, church leaders review these developments, judge them according to the principles of right reason and the ultimate standard of revealed truth, and offer authoritative teaching and guidance about the moral and pastoral responsibilities entailed by the Christian faith.

While the Church could not furnish a ready answer to every moral dilemma, there are many questions about which she provides normative guidance and direction. In the absence of a determination by the magisterium, but never contrary to church teaching and guidance of approved authors can offer appropriate direction for ethical decision making.

Created in God’s image and likeness the human family shares in the dominion that Christ manifested in his healing ministry. This sharing involves a stewardship over all material creation (Gn. 1:26) that should neither abuse nor squander nature’s resources. Through science the human race comes to understand God’s wonderful work, and through technology it must conserve, protect, and perfect nature in harmony with God’s purposes. Health care professionals pursue a special vocation to share in carrying out God’s life-giving and healing work.

The dialogue between medical science and Christian faith has for its primary purpose the common good of all human persons. It presupposes that science and faith do not contradict each other. Both are grounded in respect for truth and freedom. As new knowledge and new technologies expand, each person must form a correct conscience based on the moral norms for proper health care.