There is no house answer.
One view in political philosophy holds that inequalities that come from people’s choices can be fair and those that come from their circumstances are not. Elizabeth Anderson, who calls it “luck egalitarianism,” describes its central distinction as one between outcomes that result from a person’s voluntary choices and outcomes “that occur independent of her choice or of what she could have reasonably foreseen” (Anderson 1999, pp. 289 and 292). On that view, a score that gives places for having resources rewards good luck, and one that gives places for seeking care rewards a choice. Anderson argues against the view: it would leave without help people whose own negligent choices led to their need, which she calls “the problem of abandonment of negligent victims” (p. 296), and it “makes demeaning and intrusive judgments of people’s capacities to exercise responsibility” (p. 289). And choices such as how readily to see a doctor are themselves shaped by circumstances: time off work, distance, how doctors have treated someone before.
A program judged by its benefit needs people to use it, and care-seeking may predict that. Choosing by benefit can then move places toward people who already get care.
Writing the causal model down makes the consequentialist’s claims explicit and open to criticism. Here the model needs the effect of the program for each kind of patient, and, if control matters, what each person could have done otherwise. Seeing how much rests on those assumptions is also an argument against relying on them.