In a world marked by so many conflicts and intolerable social and economic inequities, a commitment to justice, peace, and renewal is a necessary precondition for the Jubilee. Thus, in the spirit of the Book of Leviticus (25:8-12), all Christians are called to speak on behalf of the people of the world, proposing the Jubilee as an appropriate time to among other things, to reduce substantially, if not to cancel outright, the bondage of international debt.

As a member of the Philippine Jubilee Network secretariat, I am involved in conflict transformation, working toward a Jubilee agenda for the Philippines. My previous work with the National Council of Churches in the Philippines (NCCP) focused on the ongoing peace talks between warring parties involved in protracted conflict.

In 1990, NCCP joined a coalition of church and non-governmental organizations, the Multi-Sectoral Peace Advocates (MSPA), that began pressing for the continuance of the peace talks aborted in 1987. Later, the Council took part in a National Peace Conference (NPC) that brought together eminent personalities and organizations to draw up a peace agenda that would put moral and political pressure on the peace process. The NPC produced a major document, "A Vision of Peace." A clear and visible constituency for peace among the grassroots and the middle sectors began to take shape which grew to have an impact on national politics in the country.

In 1992, a peace agreement was forged between the Government of the Republic of the Philippines (GRP) and the National Democratic Front (NFP). Elated by such a breakthrough, the NCCP gradually shifted roles from a very staunch advocating role towards playing a significant intermediary role, politically a very sensitive undertaking. Through the assistance of NCCP's Peace Program, the Council provided a continuing helping hand, with its bishops or heads of churches repeatedly pulled in as intermediaries in the negotiations between the GRP and the NDF. The Council offered its good office to the warring parties, and called on member-churches and its international partners to provide sanctuary for war victims, to assist the peace process, and to act as intermediaries in the peace talks.

Following the breakthrough between the GRP and the NDF in 1992, the Government initiated peace talks with rebellious factions within the military, culminating in the signing of the General Agreement of Peace (GAP) between the GRP and the rebel military soldiers in October 1995. The Council helped by consulting with the conflicting parties and by facilitating information dissemination among the Council's constituency and the wider ecumenical community.

When peace talks were reopened by the Government with the Moro National Liberation Front (MNLF) in 1992, the Council was pulled again as an unofficial third party observer in the process, together with other peace advocates. After protracted efforts to end a three-decade Southern Philippines conflict that had claimed more than 120,000 lives, displaced millions and caused billions of dollars in economic losses, a negotiated settlement was finally signed in 1996. This resulted in the creation of a Special Zone of Peace and Development covering 14 provinces and 9 cities, the establishment of its administrative arm, the Southern Philippines Council for Peace and Development, the integration of 7,500 MNLF guerrillas into the Philiippine Army and National Police, and the demobilization of approximately 40,000 other MNLF members. At that time, various forums were initiated by the Council among the wider ecumenical community, especially in Mindanao, with representatives from the MNLF and the GRP explain and work toward implementing the agreement.

To date, two negotiated peace settlements are still in process in the Philippines-between the Philippine government and the National Democratic Front and between the Philippine government and the Moro Islamic Liberation Front (MILF), a breakaway group from the MNLF.

The Philippine peace situation remains in a fragile state. In the midst of an Asian-wide and global economic crisis, political will to support the transition from war to peace and from economic difficulties to revitalization needs to continue to ensure sustaining favorable conditions for peace.

With a new President, Joseph Estrada, regarded by many as a President for the poor, it is hoped that confidence-building measures leading to sustained cooperation will be initiated by the new government, as it facilitates a more decisive political solution to the question of unpeace and structural violence in the Philippines.

In conclusion, the words "peace talks" and "peace agenda" mentioned in this article are actually two different but complementary concepts in the Philippine peace process. Peace talks and dialogues may be initiated, but without agreements on an agenda for peace between warring parties and the political will to work on substantive issues, the root causes of conflict shall remain unresolved, the peace will not be sustained, relationships will not be transformed, and war will continue.

After five years of educational work on national peace talks, as provided for by the National Council of Churches in the Philippines, I have now moved on to work with the Philippines Jubilee Network on the agenda of debt and land use. We will attempt to address these issues more concretely, build consensus, develop a wider network while continuously searching for common ground. This work will require specific conflict transformation skills to help facilitate the coming together of individuals and groups in the spirit of Jubilee and to proclaim a vision of hope that shall pave the way for a new future of sustained peace, as manifested in transformed lives, relationships and a new beginning for the Filipino people.