Lakan Sumulong

Dann Pantoja is beginning to use his Tagalog indigenous name -- Lakan Sumulong. This is a statement that our indigenous identities can be a redeeming factor in healing our 'being' (that is, who we are as a people); help symbolize our determination to contribute what we ought to be 'doing' as a nation (that is--active, non-violent, radical transformation); and, determine how we will prioritize what we will be 'having' (that is, inclusive growth and national development based on justice and peace). Asked what fuels his positive outlook in life: “It’s the influence of Jesus, a first century Palestinian carpenter who was executed by the imperial power of his time. He said: ‘Whoever tries to keep his life will lose it, and whoever loses his life will preserve it.’ Jesus defied the ultimate negative factor in our cosmos--death.”

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Senior local and international clerics underlined the role of religious authorities in combating violence and terrorism and promoting coexistence. Al-Azhar International Peace Conference, Cairo, Egypt. 27-28 April 2017 / 1-2 Shaaban 1438 AH.

The impact of the Al-Azhar International Peace Conference in Cairo, Egypt last 27-28 April 2017, on me, was life-changing. It was an opportunity to practice the Great Commandment moment-by-moment and with a deeper understanding. I was given a global context to love Jesus more and to be more faithful to Jesus by embracing and affirming the Other. It was a series of events when I enjoyed the absolute now — a glimpse and a taste of being intimate with the One whose self-reference is The Great I Am.

The conference was used by God to open my heart to love and embrace all parts of the Body of Christ, all segments of the People of God, and all the respectable representatives of God’s humanity. As one coming from an evangelical anabaptist background, my sense of connection with all human beings from all faiths and worldviews became wider and deeper. Love, Joy, and Peace were incarnated in this two-day event.

Speakers on the first day called on followers of different faiths and worldviews to work together to denounce extremism, terrorism, and promote peace and co-existence framed in God’s love, justice, and peace.


Please allow me to share some of my personal reflections and learnings, almost a week after this event:

:: It was an opportunity to practice the Great Commandment moment-by-moment and with a deeper understanding. There were around 400 of us — religious leaders, scholars, political figures, and ground workers from around the world. I was one of the ground-workers who was given the chance to experience this historic event. Throughout the conference, the Spirit of God made me so aware of my neighbors in this globalized city or village. I sat with them. I ate with them. I listened with, and to, them. They listened to me. I was with my neighbors from all over the world.

I was wondering how I would I interact with them? There were people who came from very rich countries who looked and behaved differently and I felt so poor and tempted to become insecure around them. There were people coming from poorer countries who looked and behaved differently, and I was tempted to be arrogant around them.

The voice of the Spirit was clear. Love God. Love your neighbor as yourself. I had to read and reflect on Matthew 22:36-40 again. Jesus was asked about his view of a God-worshiper’s highest priority: “Teacher, which is the greatest commandment in the Law?” His reply was straightforward: “Love the Lord your God with all your heart and with all your soul and with all your mind. This is the first and greatest commandment. And the second is like it: Love your neighbor as yourself. All the Law and the Prophets hang on these two commandments.”

The Great Commandment is the very foundation of the justice and peace that humanity has been seeking.

The work of peace is possible because of love. Pope Francis alluded to this in his speech during the closing session of the conference. He said, “God, the lover of life, never ceases to love people, and so he exhorts us to reject the way of violence as the necessary condition for every earthly covenant…” He also emphasized that, “it is essential that we reject any absolutizing that would justify violence. For violence,” he continues, “is the negation of every authentic religious expression.”

Pope Francis also shared his basis of confidence in Christian peacemaking. “God,” according to him, “assures all those who trust in his love.” Global understanding between differing religions and cultures is possible because “the way of love lies open to human beings and that the effort to establish universal brotherhood is not vain.”

The more we love God, the more we can love the other. Loving the other implies a radical call of action. Pope Francis called for “an end to the proliferation of arms.” He warned that “if they are produced and sold, sooner or later they will be used.” He further said: “Only by bringing into the light of day the murky maneuverings that feed the cancer of war can its real causes be prevented.” He obliged the national leaders, institutions and the media “to undertake this urgent and grave task… to initiate processes of peace, seeking to lay a solid basis for agreements between peoples and states.”

Through this fresh reflection on the meaning of the Great Commandment and its implications to local, national, and international peacemaking, I began to quietly pray: “By your grace and mercy, please make me a funnel of your love, moment-by-moment.”


It was an existential moment listening to Pope Francis while sitting on my assigned seat at the fourth row in front of his podium at the Al-Azhar Conference Center. He emphasized that, because of God’s love, “we must categorically reject all forms of hatred and violence in the name of God.” Al-Azhar International Peace Conference, Cairo, Egypt. 28 April 2017.

:: I was given a global context to love Jesus more and to be more faithful to Jesus by embracing and affirming the Other. Christian faith, by definition, centers on the person of Jesus Christ.  Emil Brunner once said that, “the center and foundation of the whole Christian faith is Christology, that is faith in Jesus Christ” (The Mediator, p. 232).  For most Christians like me, christology is the central doctrine.

A Christian’s christological view necessarily affects her or his relationship with the religious Other.  In an exclusivistic christology, the Other is treated as one who is to be converted, or as an enemy.  In an inclusivistic christology, the Other is treated as an anonymous Christian, or as one who may have wisdom but still incomplete without the full knowledge of Christ.

Can I continue to love and claim Jesus Christ as the Incarnate and Risen One without “exclusively” or “inclusively” alienating the religious Other?


Based on David Jensen’s Dialogical Christology (In the Company of Others: A Dialogical Christianity), it is possible to both affirm the Christian claim that Jesus Christ is the Incarnate and the Risen One, and at the same time, be dialogically open to, and genuinely embracing of, the Other in the context of religious pluralism in a global era.  The Kenotic Christ — that means, Self-Emptying Christ — is the Incarnate and Risen One who relinquished his own self-privileges to identify, as closely as possible, with the radically different, or rejected, or oppressed Other.  But the relinquishment of his self-privileges does not necessarily mean self-abnegation.  The Incarnate One and Risen One is present in his absence.  The challenge of Jensen’s dialogical christology is that, the Kenotic Christ calls us to an active experience of self-emptying discipleship in a face-to-face encounter with the Other.

In this inter-faith peace conference, I was brought into an existential opportunity to demonstrate that a kenotic or self-emptying christology can be applied in an experiential dialogue with a specific religious Other—Muslims, Buddhists, Zoroastrians, Taoists, Hindus, Jews, and various Indigenous Spiritualities.  There are doctrines that cannot be resolved between us as propositional statements of particular truth-claims. But a kenotic view of truth can open doors for a more embracing relationship with the religious Other while affirming valued Christian claims such as Christ as the Incarnate and Risen One on my side, and various worldviews, faith statements, and belief systems on the side — that of my new friends and colleagues in peacebuilding

This kenotic christology also has significant implications toward my understanding of ethics and ministry in a pluralistic world; it demands a careful, self-emptying, self-examination of one’s ethical motive for mission and global ministry in the context of a face-to-face encounter with the religious Other.


:: It was a series of events when I enjoyed the absolute now — a glimpse and a taste of being intimate with the One whose self-reference is The Great I Am. I came to this conference unprepared. The Rev. Dr. Efraim Tendero, general secretary of the World Evangelical Alliance, sent me to this event on his behalf due to another commitment. I had no money for this. I had a very important commitment to be with a political front as they negotiate with the government and I had to ask their permission and blessing to exonerate me from our scheduled peace talks. The organizers of the Al-Azhar International Peace Conference paid for my air travel and hotel accommodation to be in this conference. The visa arrangement took a day to be released.

In each step of the way, I had to submit to the Spirit’s leading while doing my best and had to tell myself, “Believe! At this very moment, the Spirit is working beyond your capacity.” That moment-by-moment submission liberated me from stress. I just enjoyed the The Power of the Now.

After the conference, I decided to stay in my hotel room and just planned to wait for my Cairo-Doha-Manila flight the next day. I had no extra money for any tourist activity. One of my new friends called me and invited me to join him to see the Great Pyramid of Giza. He already rented a van and all I had to do was to voluntarily contribute with what I can, pay for my own entrance fee, and enjoy the tour. While preparing for the Giza trip, a friend of my children from Canada, who is now living in Cairo, invited me to see the Old City and to have a dinner with her family. After our trip to the pyramids, Shannon Aziz and her family picked me up from where I was and gave me a treat to experience their everyday Cairo life as a family.

Trusting the Spirit of God moment-by-moment is a spiritual discipline that I’m beginning to enjoy now that I’m 60 years old. It’s actually a glimpse and a taste of being intimate with the One whose self-reference is The Great I Am — The Eternal Now.



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Life, not death.
No to kill-culture!
Yes to the culture of life.
Embrace all who live!


Hope, not despair.
The present is Hope.
The already; the not-yet –
New Reality!


Light, not darkness.
Darkness a cocoon,
The tomb was really a womb –
New Life emerging!


Courage, not fear.
Greedy world powers –
They build terror-structures;
Soon will be transformed.


Truth, not lies.
All shall come to light!
Lies, made-up realities,
Deception, vanquished!


Joy, not sorrow.
Pain will be no more,
Tears of joy, not of sorrow;
Here is tomorrow!


Justice, not oppression.
Law of equity –
Rule of injustice destroyed.
The Kingdom has come!


Peace, not violence.
You destroyed the Beast,
Govern us and wars will cease.
Come, oh Prince of Peace!


Love, not hatred.
Despite hate and rage,
Great Commandment does ascend.
God’s love transcends all!



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05 April 2017.  Today, I gave a lecture on A Christian Theology of Peace and It’s Application in the Peace Processes in the Philippines as the final activity of a 10-day inter-seminary exposure program on inter-faith dialogue. The audience was primarily a select group of religious and spiritual leaders coming from Mindanao’s Indigenous People, Bangsamoro, and Settlers; the participants also included Christian theology students from other parts of the country and Southeast Asia.


I pray that the hearts and minds of the listeners would be transformed by the Spirit of the Creator in accordance with the Creator’s purpose and will. For sure, my heart and my mind have been enriched by interacting with these young spiritual and religious leaders. I’m so hopeful for the future of peacebuilding as initiated by spiritual and religious leaders.



Thank you Dr. Jerson B. Narciso for inviting me. Thank you Ms Dee Demaisip Bat-og for your hospitality. Thank you Ustadz Abdulkadir Abubakar (Bangsamoro) and Ms. Sihaya Ansibod (Indigenous People) for being part of my teaching team, sharing your perspectives of this Peace Theology from your respective Muslim and Lumad spirituality.



InterSeminary Summer Exposure Program on InterFaith Dialogue 2017, Southern Christian College, Midsayap, North Cotabato. 26 March – 05 April 2017.



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Our last three years was focused on leadership development. We have identified the candidates who would take over the leadership of PeaceBuilders Community and Coffee For Peace. Most of our energies now are focused on mentoring these Millennials who are actually running our field operations.

We have reached our 10th year as International Witness Partnership Workers with Mennonite Church Canada.


Our first year was invested in establishing network acquaintances, getting to know the geographical, social, cultural, and political terrain of Mindanao, and learning from the wisdom of the elders, starting with our Bangsamoro mentor, then from among the elders of various indigenous communities.


The next three years were spent deepening the relationships with various community leaders who have welcomed and embraced us — to learn with them, to work with them, to struggle with them, and to celebrate with them — as they continually deal with the challenges they are facing as a people towards the attainment of justice, peace, and liberation from all kinds of oppression. Along with these relational emphases, we also spent much of our energies in institutional-building, doing the the difficult tasks of —


Another three years were invested in connecting with the larger body of peacebuilding networks — provincial, regional, and national. We felt the need to help in the national peace and reconciliation among the major conflicting political parties and fronts in this country. Vision 2020 was articulated and adopted by our Community. We shared this vision with the Philippine Council of Evangelical Churches (PCEC) and they responded by seeking to contribute to the on-going peace process between the Moro Islamic Liberation Front (MILF) and the Government of the Philippines (GPH). PCEC also established their Peace and Reconciliation Commission to institutionalize the teaching and practice of Peace Theology among the evangelical churches in the Philippines. We also went northward to establish relationships with the various indigenous peoples of the Cordillera Region. The other key strategic move during this period was to multiply our teaching capability through —


The last three years were focused on leadership development. We have identified the candidates who would take over the leadership of PeaceBuilders Community and Coffee For Peace. Most of our energies now are focused on mentoring these Millennials who are actually running our field operations.


Here are the leadership principles we’re using:




PeaceBuilders Community, Inc. is committed to equip and train spiritual leaders, who have deep intimate relationship with God and deep passion to advance justice and peace, to lead this PAR Movement.


Such spiritual intimacy with the creativity of the Creator, the peace of the Christ, and the energy of the Comforter would develop Christ-like leadership characteristics as follows:


Heart of a Servant. This is the foundation of biblical leadership (Mt. 20:20-28).  Biblical leaders are servants who have been called, and who are willing, to lead. Biblical servanthood is motivated by Christ’s sacrificial love. The Lord Jesus Christ rejects mere position power as the basis of leadership in the Kingdom of God.


Soul of a Teacher. God taught us about the DivineSelf  through the life and work of the Lord Jesus Christ (Jn. 1:1-14). His very existence served as the object lesson of servant leadership (Jn. 13:1-17). Jesus Christ is the Great Teacher.


Mind of a Manager. A manager accomplishes tasks through trained and disciplined people. Stewardship or management is crucial to our obedience in advancing the Kingdom of God. Jesus Christ taught His disciples how to strategize their ministry (Mt. 10) and how to manage their God-given resources (Mt. 25:14-20). He commissioned His followers that the Great Commandment — To Love God and Neighbors (Mt. 22:37-40) — is best accomplished through the Great Commission — making followers of Jesus Christ To Love God and Neighbors as Christians go about their daily lives, as they baptize, and as they teach (Mt. 28:18-20). Both the Great Commandment and the Great Commission are to be accomplished through multiplication of trained and committed followers who would also equip other followers (2 Tim. 2:2).


Strength of a Leader. The strength of Christ’s leadership is His humility (Phil. 2:1-11). It is through life-giving servanthood and humility that we will experience effectiveness and stamina in leadership (Phil. 4:9).


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A prayer for peace for my beloved people in this beautiful land, especially these days when our people are so divided and the horizon seems to be too dark:


For the success of the Duterte government in its vision to fight against corruption, criminality, and drugs; for the determination of the government to stop the spate of killings and to pursue justice for all victims of human rights violations; for the legislature to stop the reinstatement of the death penalty; for the all-out war to stop; for the resumption of the peace talks; for the successful implementation of federalism in the context of the differing cultures of our various regions.


For the success of the People Power movement to be faithful in renouncing the abusive, destructive regime of the Marcoses starting from the traumas of Martial Law to the present revisionism of history; for the Cojuangco-Aquino clans to face justice regarding the traumas suffered by the peasants at the Hacienda Luisita Massacre and the farmers during the Mendiola Massacre.


For the success of the National Democratic Front in advancing pro-people policies and justice-based peace for the masses; for their continuing courage and energy to advance our liberation from the oppression of bureaucrat-capitalism and our liberation from US imperialism; for a bilateral ceasefire and mechanism for the security of the masses; for an open-minded approach to assess the sustainability and impact of armed-struggle vis-a-vis the regenerative impact of active non-violent approach towards radical transformation as seen in many movements in other parts of the world.


For the success of the Cordillera People’s struggle to attain genuine autonomy and for them to enjoy their right to self determination in their liberated ancestral domain; for the continuing reflection on the enhancement of their inter-tribal conflict transformation processes in the context of their cultural values.


For the success of the various Indigenous Peoples in liberating, defending, protecting and preserving their respective ancestral domains and to enjoy their right to self-determination in accordance with their own worldviews, value systems, and customary laws.


For the success of the Bangsamoro to enjoy their right to self-determination in a liberated ancestral domain where they can enjoy the stewardship of their natural resources and to live their lives in accordance with their Islamic values.


“Your kingdom come, your will be done, on earth as it is in heaven.” ~ Jesus, The Carpenter




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The tribal elders of Banao Tribe in Talalang, Balbalan, Kalinga invited me to explore a partnership with them in producing global quality coffee using the Peace and Reconciliation framework of Coffee For Peace. 31 January 2017. We’re planning to be back in this community by April 2017 to do CFP and PAR training.

PeaceBuilders Community, Inc. (PBCI) and Coffee For Peace (CFP) have been enjoying a growing relationship with the various tribes of Kalinga province. I visited Kalinga again as a continuation of our prayerful commitment to support their aspiration for genuine autonomy.

I praise the Great Creator —

  • for those rich moments of bonding with our Kalinga family who adopted Joji and me — the Alngag clan where Tala belongs; especially grateful to God for Malou Alngag who shared her vision and enthusiasm to advance peace and reconciliation (PAR) principles and practices in Kalinga through her professional skills and expertise in the field of Public Administration;
  • for a wonderful chance to have mentorship sessions with Aiza, our field worker there, and to get to know her family and the Banao tribe where she belongs — especially his father, Gilbert Baluyan — in Barangay Talalang, Balbalan, Upper Kalinga;
  • for the privilege of speaking before the pastors and church leaders there and precious time of conversations to deepen our relationship with them;
  • for the rich time of fellowship and sharing of hearts and minds with the leadership of the Cordillera People’s Liberatìon Army (direct core group of the late Father Conrado Balweg), especially for the generous hospitality of Ma’am Chupan Chulsi, their Chief of Staff;
  • for the joy of seeing again my brother, Johnny Sawadan, who is volunteering to help establish PAR communities in the Cordillera Region; and,
  • for the opportunity to share peace and reconciliation (PAR) principles and practices with the local government officials; and, for the chance to formally present the inclusive development consulting services of PeaceBuilders Community and the economic-ecological transformation initiatives of Coffee For Peace.

It was a delight to listen to my dear Kalinga mother, Janet Alngag, and my sisters, Marilou and Rebecca, as they dream and plan together about the Peace and Reconciliation activities among the Sumacher tribe in Barangay Bulo, Tabuk City and in Barangay Sumacher, Municipality of Tinglayan in Upper Kalinga. Aiza Baluyan, our PAR Field Worker in Kalinga takes notes.



See Facebook photo album


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Datu Kharis M. Baraguir is my mentor in Bangsamoro history and culture. 14 May 2013. Datu’s Brew Coffee Shop, Cotabato City. Photo by PBCI-ICT.

Between December 2004 and June 2005, I lived among the Bangsamoros in the Municipality of Sultan Kudarat, Province of Maguindanao and shared life with this amazing people group. I was embraced by the people in Sultan Kudarat, specifically by the family of Datu Kharis Matalam Baraguir.  It was through their simple life and their daily prayers, seeking to submit their whole being to Allah, that I experienced the kind of Salaam (Peace) that many Bangsamoro are longing for.  It was in the person of Datu Kharis Baraguir that I found the Person of Peace in his peacebuilding journey in Mindanao.

Datu Kharis continues to serve as one of our senior consultants at PeaceBuilders Community.



Senior Consultant
Bangsamoro Historical Narrative and Culture

Datu Kharis was the first elected Vice Governor of the Province of Maguindanao.  He is a devout Muslim and a respected elder coming from the Maguindanao’s traditional leadership family.  He is a man of peace whom we look up to as our adopted father.  All staff and volunteers of PeaceBuilders Community, local and global, are required to go through Datu Kharis’ orientation on Mindanao Peace Process from the Bangsamoro perspective.

Asked what motivates him to work with a Christian peace building community like us:  Islam is a religion of peace (salaam). It is consistent with Islamic teaching to be friends and co-workers of the People of the Book who truly practice the ethical principles of their faith.  I am a Muslim member of PeaceBuilders Community.





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What a journey we had in 2016! Here’s a bunch of stories we shared to our accountability partners here in the Philippines.


Our focus in the year 2017 is to establish Peace and Reconciliation (PAR) Communities in the five provinces of Panay Island. In the last quarter of 2016, we have initiated PAR community organization in the Province of Capiz. We are also praying and working on organizing and establishing PAR Communities in the provinces of Aklan, Antique, and Iloilo.


For the past 5 years, we’ve been praying to start a PAR movement in Western Visayas. We have assigned Twinkle ‘Tala’ Alngag Bautista as our lead person and field manager for this specific task. Tala is a seasoned field team leader who successfully established PAR communities in Bukidnon, Mindoro Occidental, and Kalinga.


This is a part of a protracted, active, nonviolent, radical transformation.





Imagine.  By December 31st, 2020, each of our provinces will have a circle of leaders called Peace and Reconciliation (PAR) Communities!  They would serve as the catalysts to organize PAR Teams in their municipalities or cities.  These PAR Teams, in turn, would serve as radical transformation volunteers in their respective families, churches, neighbourhoods, barangays, cities or municipalities.  The PAR Teams would also get involved in PAR Programs that are relevant to their specific context.


We are operating in 33 out of 81 provinces in the Philippines as of January 2016 — 20 in Mindanao, 4 in Visayas, 09 in Luzon.



These PAR Communities and the PAR Teams they have organized would be the backbone of a national PAR Movement.  Then we can see, and we can count on, a well-equipped, efficiently-organized, and effectively-mobilized Peace and Reconciliation constituency.


But we’re getting ahead of ourselves.


For now, let’s work on how we can establish at least one PAR Community in each of the 81 provinces in our country.


So, how do we get there from here?


1. Find a Person of Peace in the province. Many would claim themselves to be the person of peace in the whole province.  Beware of that person!  He might want to use us in his or her personal interest, be it amassing material wealth or gaining political power.  We are simply looking for a person of peace.


This principle is from Jesus’ instruction to the seventy people he sent out:
“When you enter a house, first say, ‘Peace to this house.’ If someone who promotes peace is there, your peace will rest on them; if not, it will return to you.  Stay there, eating and drinking whatever they give you, for the worker deserves his wages. Do not move around from house to house.” (Luke 10:5-7 NIV)
A person of peace must be discerned and would have the following characteristics:

  • Prioritizes Kingdom values in her or his life.  Righteousness, justice, peace, and mercy are very important to this person.
  • Earns the respect of people.  This person’s family and community regard him or her as trustworthy.
  • Accepts and welcomes strangers.  This person is hospitable.
  • Cares about your safety and security.  This person becomes your protector.
  • Expands your connections to a network of key leaders.  This person serves as your ‘public relations officer’.


The person of peace who practice a set of biblical leadership ethics must also be discerned communally. The discernment process will be done in consultation with each province’s fellowship of pastors and Christian leaders.  PAR Leaders are respected women- and men-of-peace who are actively modelling a person who demonstrates

  • a heart of a servant;
  • a soul of a teacher;
  • a mind of a manager; and,
  • the strength of a leader.


2. Arrange an exploratory meeting with a group of leaders in a given province. These leaders must be endorsed and gathered by the PAR Leader who is also our trusted Person of Peace.  The objectives of this meeting are:

  • to present the Vision 2020 to the leaders in a given province
  • to get a commitment from those leaders to organize themselves as a PAR Community
  • to get a commitment from the new PAR Community to gather a minimum of 25 interested participants to go through PAR Seminar Series


3. Facilitate PAR Seminar Series among the leaders. The PAR Community will have to provide the food, lodging and transportation expenses for the PBCI training team of 3-5 people, the seminar venue, participants’ food and lodging, and the cost of training materials. Copies of the Peace and Reconciliation Resource Manual can be ordered from the PeaceBuilders Community by emailing our PAR Consulting Team (


4. Facilitate the organization of PAR Communities in every province under the leadership of the PAR Leader or the person of peace. These PAR Communities are groups of community leaders—church leaders, local government leaders, non-government organization leaders, or any mix of these—


5. Assist the provincial PAR Communities in organizing municipal or city PAR Teams. PAR Teams are composed of local volunteers from various communities who are trained for 8 months to be an on-going, rapidly-mobilized teams who will implement their PAR Communities’ programs. The general objectives of PAR Teams are:

  • to promote peace and reconciliation in our land by giving skilled, courageous support to communities experiencing various conflicts
  • to inspire various parties-in-conflict to discard violence in favor of nonviolent action as a means of settling differences
  • to provide various communities with first-hand information and resources for responding to situations of conflict, and to urge their active involvement
  • to interpret a nonviolent perspective to the media and to our nation as a whole


6. Develop PAR Program. PAR Communities are encouraged to discern — through prayer and research — the most important and urgent need of their province.  This can be done consultation with the Body of Christ and local government units in their province.  The output of this discernment process would be a project proposal that can be submitted to appropriate prospective funding partners from the donor community.  Examples of PAR Programs include:

  • Community Organization
  • Peace Education
  • Armed Conflict Area Survival Training
  • Fact-Finding Missions
  • Conflict Transformation
  • Disaster Preparedness
  • Trauma Healing
  • Inter-Faith Dialogue
  • Cross-Cultural Communications
  • Fair Trade Initiatives

PAR Programs are best implemented by PAR Teams in their own local contexts.


7. Initiate field testing of the new PAR Teams. The PAR Teams will be deployed on the field to test their newly-acquired training.  This will be done through the supervision of the the PAR Community. PBCI would serve as technical consultants.


8. Facilitate Training of Teachers to expand PAR Program. Based on the evaluation and learning from the field, PBCI would conduct a Training of Teachers’ Seminar.


9. Encourage the new PAR Community to start a PAR Community in a new province. We need to reach all 81 provinces in our country by 2020. We believe that through faith, prayers, dependence on the Holy Spirit, and exponential qualitative training of PAR volunteers, this will become a reality.


10. Repeat the above process 1-9 in each province. May God bless the spread and multiplication of this PAR Movement.








God willing, by January 01, 2021, the PAR Communities in all the provinces of the Philippines would advance as a Peace and Reconciliation Movement with an integrated framework for peace-building, who are organized in partnership with various parts of the People of God, who are mobilized to do ministries of justice and peace in the name of Jesus, and who will lovingly serve all the peoples of our land unconditionally regardless of religion, ethnicity, or political ideology, to the end that our land will experience holistic, radical transformation!



Using an integrated framework for peace-building, PBCI will serve each PAR Community to be equipped in spiritually-energized social discernment and analysis.


1.  We will serve each PAR Community by equipping them with certain spiritual discernment skills and social analytical tools to help them understand the issues causing the crises they are facing in their particular province.  By having a clear discernment and analysis of their situation, they can make relevant and effective crisis intervention.


2.  We will encourage them to look beyond their current crises and to envision a future when there is genuine peace and reconciliation in their particular province.  This vision is characterized by the kind of social structures and relationships they would desire.  Such long term vision will help them discern the root causes of the crises they are facing and will also help them look through the taken-for-granted facades of social realities that keep the cycle or recurrence of their crises.


3.  We will walk with them, in each ‘level of response’ and through ‘the time frame of activity,’ as they move from their crises to their desired change.  We will offer how our understanding of shalom transformation (spiritual, psycho-social, socio-political, and economic-ecological) would guide their journey towards their desired future.


May this vision be counted as one of the many prayers for the transformation of our beloved country.  May God bring genuine peace and reconciliation among our people and in our land!



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Throughout 2016, I’ve been focused on interacting, engaging, and working with governments, revolutionary groups, religious organizations, and civil society in sharing Peace Theology in the socio-political context of the Philippines. Joji’s focus is developing inclusive development initiatives, primarily through coffee, in advancing economic-ecological transformation.

We celebrate the birth of Jesus with much excitement, perhaps even more enthusiastic, as we think of the current journey of our people in the Philippines.

The first major message of the Christmas story is “Peace on Earth!” Why? Because the socio-historical context of the Christmas story was unpeace:

We’re happy to be embraced by the indigenous peoples of Mindanao. Joji’s tribal name is Lakambini Mapayapa; mine is Lakan Sumulong.

The celebration of Christmas must be a celebration of the fact that God is with us — Emmanu-El. This brings hope and peace to the people oppressed by a system of unpeace.

If this is the kind of celebration we’re celebrating, then we can really say that our Christmas celebration is In-God (en Theos) — thus, en-Theos-siastic, or enthusiastic!

May we experience the just and liberating Peace that Jesus brings. May your Christmas celebration be really enthusiastic!




Do not be dismayed
by the brokenness of the world.

All things break.
All things can be mended.

Not with time,
as they say,
but with intention.

So go.
Love intentionally,

The broken world awaits in darkness
for the light
that is you.


~ L. R. Knost



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This afternoon, I celebrated the 153rd birthday of Gat Andres Bonifacio — the founder of our people’s revolution against the oppressive Spanish and American colonial rule. I walked with, and listened to, a major people’s movement who have been consistently fighting for the liberation of our country from US imperialist militarization, and from the exploitative presence of neo-liberal economic policies that corrupt our government, impoverish our people, and destroy our environment.

Although I do not agree with the use of armed struggle in advancing radical transformation, I love and respect these people who are sticking their necks out for the justice and peace that our people have been seeking for centuries.

One of the consistent cry of our people is genuine land reform:

Implement land reform as a matter of democratic right and social justice, as the foundation of economic development and as a method of liberating the landless tillers, releasing capital, promoting rural development and creating a domestic market.

The accumulated rent paid to the landlords for many decades by a majority of the people, the landless tillers, has long paid so many times over for the market value of the land. This social injustice must end. Through land reform, the landless tillers achieve economic, social, political and cultural liberation. Land reform brings about the substance of democracy among the peasant masses who comprise the majority of the people.

As a result of land reform, the domestic market is expanded because of the increased income of the peasants. Capital is released instantly for industrialization if half of the compensation to the landlords is in the form industrial bonds invested in certain industries. The peasants can assure the people of adequate food supply and raw materials for food, chemical and other types of manufacturing. Rural development can be achieved by developing cooperative and integrating agriculture, animal husbandry, fishery, forestry, handicrafts and rural industries.


How can we have genuine land reform when the institutional church owns most of the best arable lands and commercial real estate properties in this country, second only to the government? And most, if not all, of these lands were acquired through violent, oppressive colonial claims, misusing the name of Christ! This religious land grabbing was done using a religious and globally-propagated lie called The Doctrine of Discovery. This doctrine was the basis of the current legal framework of land ownership called The Regalian Doctrine.

And here we are, missionaries of the Gospel or the Good News, preaching the Peace of Christ among impoverished rural folks struggling to get rid of this oppressive land ownership perpetuated by local landlords — who are also the political dynasties in most provinces, who are also well-represented in our legislative processes and executive offices of the government.

It takes a lot of repentance and humility on our part as people of the church to really be consistent with the message of the Gospel. And yet, most church people still thinks that the church is solely for the purpose of saving souls from hell, for individualistic consumption of a certain ‘spiritual high’ needed after a hellish week at work, at school, at home, at play; for many of the church people, social concerns, like land ownership, will have to be left in the hands of the government, non-government organizations, and corporations.

I will persevere in leading our small organizations, PeaceBuilders Community and Coffee For Peace, to talk and walk our vision — Harmony with the Creator (spiritual transformation); Harmony with our Being (psycho-social transformation); Harmony with Others (socio-political transformation); and, Harmony with the Creation (economic-ecological transformation).

This, for us, is Good News.

Peace is Gospel.


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