Conversion to Conversation: The Search for a Christian Imperative in the Public Sphere and the Discourse on Artificial Contraceptives in the Philippines

Abstract

Abstract This article looks at the politicization and framing of the issue of reproductive health (RH) in the Philippines and the advocacy work of faith-based organizations (FBOs) to influence public discourse and policy on artificial contraceptives. It studies the advocacy work of two FBOs, namely, Pro-Life Philippines and Couples for Christ, both of which participated in the oral arguments to amend the RH Law of 2012 based on their contentions that some artificial contraceptives were in fact abortifacients and that religious freedom can limit universal access to contraceptives. It addresses the role of religious reasons and ethics of citizenship of Christians in the public sphere of a liberal democracy. The author argues that the debate on artificial contraceptives, which deals with the question, “When does life begin?”, cannot be answered without a certain comprehensive belief. The participation of Pro-Life Philippines and Couples for Christ in the oral arguments contributed in the search for answers and protected diversity in Philippine democracy. These FBOs, however, have the moral obligation to respect other positions, while at the same time advocating amendments to the RH Law based on their beliefs. This is what the author calls the Christian Imperative. This civic virtue can be achieved through reflexive thinking and was seen in the kind of arguments Pro-Life Philippines and Couples for Christ brought to the debate, in other words, aiming for a theo-ethical equilibrium, i.e., having both religious reasons and secular ethical considerations for their support or repeal of public policy. To the extent that Pro-Life Philippines and Couples for Christ presented not only theological reasons, such as the inviolability of life, but also ethical reasons, such as some artificial contraceptives being abortifacients and religious freedom to limit universal access to contraceptives, the author posits that the beginnings of reflexive thinking can be seen on the side of these FBOs. The author also argues, however, that secular citizens must also learn to practice reflexive thinking to view religious arguments as legitimate in order for fruitful conversation to take place.