Social Justice in Sikhism and Christianity: Then and Now

Abstract

Social workers are charged with challenging social injustice and pursuing social change, particularly during divisive and conflictual times, and just as social work has often been at the forefront of conversation during these times, so too has faith and religion. In this article, two social work faculty members engage in interfaith dialogue of Christianity and Sikhism to explore social justice, moral responsibility, and community-based approaches to peacebuilding. The article highlights how each faith tradition’s theological commitments (e.g., Christian emphases on agape, liberation, and restorative justice and Sikh principles of seva (selfless service), sarbat da bhala (the welfare of all) and Sant Sipahi (courageous resistance to oppression) shape distinctive yet complementary approaches to justice-oriented action. By examining the convergence and divergence between Christian and Sikh perspectives, the authors contribute to broader conversations on peacebuilding, pluralism, and ethics across diverse faith communities. Through an exploratory framework emphasizing mutual inquiry, the dialogue reveals shared values such as dignity, compassion, and the pursuit of equitable social structures, while also highlighting the unique contributions each faith brings to contemporary social justice movements and social work practice. Finally, the article demonstrates how interfaith engagement can expand practitioners’ understanding of justice by offering alternative moral languages, practices, and modes of activism. Thus, it identifies the potential of interfaith partnerships for addressing systemic inequities and conflict, countering religious polarization, and cultivating sustainable models of peace grounded in solidarity.

1. Introduction

Religion has long served as a powerful moral compass for communities, shaping how individuals understand justice, responsibility and the ethical obligations they hold toward one another. A variety of faith-based traditions provide frameworks for discerning right and wrong, confronting inequality, and cultivating a sense of collective care. These principles are closely aligned with core social work values such as service, dignity and worth of the person, and the pursuit of social justice (National Association of Social Workers (NASW) 2021). In recent contexts, marked by widening disparities and systemic oppression, religious perspectives on justice complement social work’s commitment to challenging harmful structures, promoting human rights, and advancing community well-being.

The purpose of this manuscript is to examine the Sikh and Christian religions in terms of their core beliefs, the way those beliefs are operationalized, and the way social justice is achieved through these beliefs and practices. “Social justice”, broadly defined, is the process and goal of equal participation of all people in a society that is shaped for the benefit of everyone (Bell 1997). It involves recognizing and dismantling oppression, ensuring fairness, and promoting equitable conditions across social, political, and institutional systems (Hytten 2011). Practicing social justice requires actively challenging inequities and working toward more fair and just arrangements (Hytten 2011).

This paper centers Sikhism and Christianity as a critical lens for examining moral responsibility, emphasizing how spiritual worldviews inform not only personal ethics but also community-based approaches to peacebuilding. By exploring the intersections of Christianity, Sikhism, and social justice, this article underscores the enduring role of religious traditions in motivating resistance to oppression, enhancing compassion, and inspiring collaborative pathways toward the common good, which are central aims of social work theory and practice. Each of the co-authors came to this project with personal and professional commitment and social action through the use of spirituality and religion. Author A is a researcher and social work educator approaching this work from a perspective that is shaped, in part, by her North American Evangelical Christian faith which influences her commitment to justice and equality. This identity dictates her worldview and acts as a foundation for ethical decision making. Her personal, cultural, spiritual, and professional backgrounds are rooted in community and calling while striving for humility and open-mindedness. Author B is a practicing Sikh and a feminist social work educator with more than three decades of global professional academic experience. Her personal, political, and professional roles are intertwined with the Sikh social justice framework, and her spiritual and professional practices are closely interwoven with the FaithCrit considerations of religio-spiritual identity within Critical Race Theory and praxis (Malone and Lachaud 2022). FaithCrit is an emerging subfield of Critical Race Theory (CRT) purported by Malone and Lachaud (2022) where religio-spirituality is integrated into critical race scholarship, arguing that faith and CRT are not opposed but complementary. Author B would like to acknowledge at the start that Sikhism itself is a contested term that carries the colonial knowledge production from Sikhi (Sikh Guru’s terminology) to Sikhism (a Westernized colonial influence) (Mandair 2013).

2. Social Justice and Sikhism

Sikhism, the fifth largest and one of the youngest organized religions in the world, was founded by Guru Nanak Devji in the 15th century in the Punjab region of undivided India, which now borders Pakistan (World Population Review 2026). The Sikh religion emerged within the rich religious diversity of India, during a time when Hinduism and Islam shaped most of the cultural and religious life of the region (N. Singh 2023). Thus, Sikh beliefs grew as a reaction to and in conversation with Hindu and Muslim traditions (De Quintana Lasa 2024). Sikh Gurus integrated Hindu Bhakti devotionalism and Islamic Sufism, and the Guru Grant Saheb, a collection of scriptures from 36 contributors, including Hindu Bhaktas and Muslim Sufis (i.e., Kabir, Namdev, Ravidas, and Farid) (N.-G. K. Singh 2011). The Sikh philosophical identity includes Hindu concepts like karma and rebirth (N. Singh 2023); Islamic notions of equality, anti-ritualism, and service (Khan 2021; Shoeb et al. 2016); and Buddhist internal spirituality (World Population Review 2026).

However, Sikhism also grew in contrast to these philosophies, rejecting Hindu polytheism and idol worship (De Quintana Lasa 2024) and caste hierarchy, as well as espousing universal access to God regardless of religion (Jodhka 2024). Sikhism rejects the notion that some people have more spiritual value than others, instead teaching that everyone has equal access to Wagehguru, One Universal God (Cole 2005). Moreover, it is important to note that even though much has been written about monotheism in relation to Sikhi from a Western Abrahamic conceptual framework (Mandair 2006), Sikh scholarship centers non-duality rather than monotheism (Mandair 2006; N.-G. K. Singh 1993, 2011). Mandair (2006) and N.-G. K. Singh (1993, 2011) contend that the Sikhi believe a concept of oneness and unicity to reflect only one God, but singular ontological reality “Ikk Oan Kar—one being is” to reference a non-dual understanding where the divine pervades all existence rather than their being one singular God.

The values and ethical frameworks of Sikhism embed social justice within its religious belief system and is founded on the principles of Seva (selfless service), Sarbat da Bhala (the welfare of all), and Sant Sipahi (courageous resistance to oppression) (Nippoldt 2022). Since its founding, the Sikh Gurus have been committed to equality and the dignity and worth of all, and the Sikh religion has rejected the caste system (Jodhka 2024). Additionally, Sikh ethical teachings resonate with modern socially just principles where service to others is equated as benefiting everyone (Bell 1997).

2.1. Socially Just Values

Some of the hallmarks of the Sikh faith, with which this article is concerned, are its socially just values to include equality and the concept of spiritual liberation through community service. These values and the resulting belief system make Sikhism naturally connected to social justice. By rejecting caste hierarchy and declaring all human beings equal, Sikh teachings challenge systems that divide people by status, wealth, religion, or identity (Jodhka 2024). Liberation, called mukti, is equally available to everyone, even those of other faiths (Rani 2017).

Progressive views, given the context of the cultural environment in which the Sikh faith was born, include the spiritual worth of women and their right to religious participation (Cole 2005). Among the differences with Hinduism and Islam, women are not considered impure during menstruation (Devi and Jamali 2024); women have rights to property and inheritance and no expectations of dowry; and women may choose their partners, divorce, and remarry (Bains 2020; Kaur and Moghal 2014). In addition to these anti-oppressive ideals towards women, the religion encourages their participation from leading prayers to entire congregations (Kaur and Moghal 2014).

Furthermore, the Sikh faith does not marginalize or police gender and sexuality, poverty, and disability. Sikh faith does not require celibacy, and there are no explicit condemnations of LGBTQ+ inclusion in Sikh texts (Kaur 2023). There is no Sikh theology of illness as punishment or disability as a karmic failure (SikhNet 2025), a radical concept within a cultural and historical context where certain visible conditions such as leprosy can deem one “untouchable.” In fact, the only “enemy” in the Sikh faith is the ego, which is considered the very source of oppression through superiority, nationalism, patriarchy, caste pride, and religious exclusion (Kaur and Moghal 2014; N. Singh 2023). Sikh practices demonstrate what equality looks like when it is not just talked about but lived out through action and service to the oppressed.

2.2. Seva (Selfless Service)

One of the most important parts of Sikh teaching is the idea that spiritual growth comes through community service. Sikhs believe that serving others is not just a good deed; it is a direct expression of devotion to God and a path to liberation. This is why so many Sikh communities run free kitchens, food programs, and other community support services (Kumar 2026; Singh and Dutta 2023). One of the clearest examples of this connection is the Sikh commitment to seva and langar, practices that express equality, community, and care for all (Cole 2005). The Sikh tradition requires that free food be offered to all, irrespective of caste and religion, and all community members (beggars and kings) sit together in Pangat (eating together while sitting cross-legged in one line on the floor) to eat the langar (Kumar 2026). The core practice of seva, selfless service, and vand ke chakna (sharing with others) can be seen collectively in the Sikh community kitchen called langar, where anyone can eat, free of cost (Cole 2005; Kumar 2026). But seva can also be completed individually through acts such as cleaning the Sikh temple, called the gurdwara, or other acts of community service (Singh and Dutta 2023). Research shows that regularly serving in langar or doing seva increases life satisfaction, belonging, and overall wellbeing for the volunteers themselves (Aanchal 2023; Sohi et al. 2018). In other words, service builds both community and the person doing the serving (Aanchal 2023; Sohi et al. 2018).

2.3. Sarbat Da Bhala (The Welfare of All)

Sikh service also stretches beyond the walls of the gurdwara. The principle of sarbat da bhala (seeking the welfare of all) and vand ke chakna (sharing with others) pushes Sikhs to act for the common good, not just their own faith community (The Sikh Tribune 2025). This is demonstrated in the way Sikh organizations respond to crises, feed people after disasters, or take on environmental projects (SikhNet 2025). During the COVID-19 pandemic, Sikh communities also adapted these practices into oxygen tank langars, mass food distribution, and funeral support in response to systemic failures (N. Singh 2023). Sikh humanitarian organizations like Khalsa Aid International and United Sikhs/SikhAid put these values into action by supporting refugees, responding to natural disasters, and providing aid regardless of religion or nationality (Dhali and Kaur 2021; United Sikhs n.d.). These organizations work in disaster zones, conflict areas, and underserved communities, translating Sikh doctrines like seva, vand ke chakna, and sarbat da bhala into largescale humanitarian work.

2.4. Sant Sipahi (Courageous Resistors to Oppression)

The Sikh religion emerged as the Sikh Gurus stood up as advocates for the oppressed community members and responded to atrocities that were rampant due to the inequities resulting from the caste system, gender-based discrimination, and the tyranny of the Hindu and Muslim rulers in the 15th century. They were renowned for being fierce and proud warriors recognized for supporting disenfranchised community members and were deemed Sant Siphai (courageous resistors to oppression) (Chilana 2005; Hegarty 2023). This resistance of the common peasants and traders against the imperial establishments, under the guidance of the Sikh Gurus, exemplifies the social justice mission of the Sikh religion (S. Singh [1944] 1998). This ethically just use of force to fight against injustices (as a last resort) is the epitome of sacrifice of Sikhs to protect the people of diverse faiths, genders, and economic backgrounds, who are labeled as underserving and disenfranchised (Hegarty 2023; S. Singh [1944] 1998).

2.5. Social Justice in Action

Sikhism does not treat the pursuit of social justice as an abstract idea; rather, it is embedded in religious practices through individual and collective action (Cole 2005). In Sikhism, salvation is achieved through honoring Waheguru (One Universal God) with acts of kindness, compassion, and service that benefit community members and the public good (Cole 2005). Collectively, Sikh Gurdwaras (congregations) organize langar (free community kitchens) and acts of seva (humanitarian service) through the practice of dasvandh (contributing 1/10th of one’s income, time, and/or earnings to the Guru/community) (N. Singh 2023). Research on Sikh communities documents that these practices improve community wellbeing, strengthen social bonds, and address inequality (Singh and Dutta 2023). Understanding these religious practices helps highlight how Sikhism functions as an embodied social justice tradition in everyday life for its followers.

The Sikh belief and practice of social justice lead to individual and collective benefits not only for the collective good but also for Sikh individuals and communities. There is a strong link between Sikh spirituality and health; interviews with devout Sikhs show that spiritual practice supports physical cleanliness, emotional steadiness, and a healthy sense of identity rooted in pride and community connection (Miller 2005). The mix of Sikh spiritual grounding plus daily acts of service creates resilience that carries into family life, work, and migration experiences (Chilana 2005; De Quintana Lasa 2024). Studies of Sikh immigrants show that values like sarbat da bhala help people collaborate with others and build strong community networks in new places (Chilana 2005; De Quintana Lasa 2024). For those seeking social justice in their professions, this matters. If we want programs that reduce isolation and build trust, we can learn from Sikh models that combine shared meals, volunteer service, and consistent care for others.

In short, Sikhism offers a working blueprint for social justice: treat every person as equal before God, help people without conditions, serve together, and act for the welfare of all. This is true on both a micro and macro level, with modern Sikh Non-Governmental Organizations (NGOs) like Khalsa Aid, United Sikhs, and EcoSikh continuing to demonstrate the effectiveness of addressing global crises from refugee displacement to climate change, by prioritizing humility, compassion, and collective care (Dhali and Kaur 2021; Singh and Dutta 2023). In this way, Sikhism offers not just a set of beliefs but a lived philosophy that shows what it looks like when spiritual values become daily commitments to justice, care, and the shared wellbeing of all.

3. Social Justice and Christianity

In the 19th century, Christians were heavily involved in social justice activism, taking on roles as slave abolitionists, women’s suffragists, and trade unionists (Hiebert 2022). This continued into the 20th century where the Social Gospel movement reached its peak and Christian ethics began to be applied to many social problems, including poverty, racial tensions, poor schools, and the dangers of war. However, by the mid-20th century, engagement with social problems and politics in general ceased to exist in what was later termed the Great Reversal (Moberg [1977] 2007). However, there is evidence of a strong commitment to social justice in global Christianity during the second half of the 20th century (Bouwman 2018; Segundo 1976), including liberation theology that emerged in the late 1960s, which was purported by Gutiérrez (Dear 2011), who argued that theology must begin from the reality of poverty and systemic injustices and that “Christ’s presence among the poor and oppressed, especially in their struggle to end poverty and oppression” was central to Christian faith (Dear 2011, p. 1). Along with this effort was the South African Christian Church’s struggle against apartheid and fight for social justice (Klaasen and Solomons 2019) and the Dalit movement in India in the 1960s to address caste oppression and social justice (Chornook 2012; John Packianathan 2012). North American Christian commitment to social justice resurfaced in the 21st century in the form of handbooks, guides, and models for social justice activism in the Global North (Hiebert 2022). Since then, however, there has been consistent debate with regard to Christian involvement in social justice, and it remains an especially polarizing conversation to this day. Despite this, Christianity remains a faith tradition deeply rooted in concepts of social justice.

Christian social justice concepts draw deeply on theological principles that emphasize compassion, liberation, and community, positioning faith as a catalyst for ethical action in the face of injustice. Central to this framework is agape, or self-giving love, which can be understood not only as an emotion but also as a radical, justice-oriented commitment to the well-being of others (Buzguţa 2024). Liberation theology further expands this mandate by asserting that Christian discipleship requires solidarity with marginalized communities and active resistance to injustice, framing God as decisively on the side of the oppressed (Gutierrez [1973] 2020; Cone 2010). Complementing these commitments are restorative justice concepts within Christianity, which emphasize healing, reconciliation, and the transformation of harmful relationships and systems and promotes practices that seek accountability paired with compassion and community repair (Zehr 2015). Together, these components illustrate how Christian ethics can function as a moral framework for social justice, calling believers to pursue equity, challenge dehumanizing structures, and cultivate communities rooted in dignity and mutual responsibility. Furthermore, Christianity often frames peacebuilding through (1) relational reconciliation, (2) community repair, and (3) prophetic advocacy.

3.1. Relational Reconciliation

Relational reconciliation within the Christian social justice frameworks emphasizes the restoration of fractured relationships, both interpersonal and societal. This process is aided by practices grounded in truth-telling, accountability, and forgiveness. Unlike individualized conceptualizations of reconciliation, relational reconciliation acknowledges that harm is often embedded in social systems and historical inequalities, which require processes that address both personal and collective dimensions of wrongdoing (Lederach 1997). This approach honors the dignity of all parties involved by fostering spaces where those who are hurt can voice their experiences, offenders can take responsibility, and communities can participate in rebuilding trust. It is argued that reconciliation is not a passive return to harmony and balance; rather, it is an active, justice-focused process that demands the transformation of relationships distorted by power imbalances and oppression (Tutu 1999; De Gruchy 2002). Christian perspectives contribute a theological grounding for this work by framing reconciliation as participation in God’s redemptive healing, calling communities to pursue restoration that integrates compassion with structural change (Volf 1996). As such, relational reconciliation becomes both a spiritual and socio-political practice, aimed at cultivating conditions where repaired relationships can coexist with commitments to equity, responsibility, and enduring peace.

3.2. Community Repair

Research suggests that community is a dynamic and relational space where collective identity, mutual responsibility, and shared success are cultivated, especially within faith-based and justice-oriented contexts (Aljneibi et al. 2024). Recent studies emphasize that community goes beyond concepts like community of place (defined mostly by geography or specified boundary) or community of interest and identification (defined by a demographic or group of individuals who share a sense of identity) and extends to a practice or interconnectedness shaped by ongoing commitments to inclusion, reciprocity, and the well-being of all members (Garthwait 2019; Harris 2010). Within Christian social ethics, community is increasingly understood as a site of moral formation, where practices such as hospitality, collective discernment, and shared struggle against injustice nurture a sense of belonging that resists individualism and structural marginalization (Cha 2007). Scholars also argue that community has transformative potential when grounded in participatory decision-making and collaborative action, enabling groups to address social inequities through solidarity-centered approaches (Ali and Ganjvar 2025; Harris 2010). Furthermore, community-building in diverse and pluralistic contexts requires attending to power dynamics, cultural humility, and the creation of spaces where historically excluded voices can lead and shape collective life (Harris 2010; Wise 2022). Thus, contemporary understandings of community underscore its role as both a relational practice and a strategic framework for advancing justice, fostering resilience, and sustaining shared moral commitments.

3.3. Prophetic Advocacy

Prophetic advocacy is a faith-based movement rooted in biblical tradition and made popular over the years through its prominent role in the Civil Rights Movement in the United States (Slessarev-Jamir 2011). At its core, prophetic advocacy involves challenging injustice in many ways, which may include “speaking truth to power” or offering critique to individuals in power or with authority even when it risks personal consequences (Slessarev-Jamir 2011, p. 35). It also involves advocating for marginalized populations using a spiritual perspective. Many use this type of advocacy to call for societal transformation towards justice and righteousness. Simply put, it blends prophetic vision (seeing the world as God sees it) with advocacy (action for the vulnerable) to create systemic change, focusing on human dignity and rights for everyone, and is often seen in efforts for social, economic, and political justice (Slessarev-Jamir 2011). Some prominent historical examples of prophetic advocacy include the efforts displayed by African American churches and organizations (e.g., the NAACP) during the Civil Rights Movement, often led by prominent spiritual leaders of that time like Martin Luther King Jr. and Reverand Jesse Jackson. Since then, more contemporary examples of prophetic activism continue to emerge focusing on issues like racial justice, climate change, gun violence, and corruption.

A prominent core principle in prophetic advocacy that aligns with social justice is the call to action and redemption, as it translates spiritual insights into tangible actions like research, human rights education, campaigns, resource development, and societal change. However, concerns for modern day versions of prophetic advocacy include the shift from the narrative of the oppressed to narratives from multiple social locations, which often lead to misaimed prophecies that seldom, if ever, accomplish true change. An example of this is cited in Reich’s (2018) article entitled “Putting Prophetic Rhetoric in Its Place”, in which Professor Cathleen Kaveny cites remarks by the “preacher cum pundit” Mike Huckabee (a former Arkansas governor) in which he blames the shootings of Newtown, Connecticut, schoolchildren on what he called “the systematic removal of God from our schools” (para 4). Experts have argued that one’s social location shapes the character of one’s own use of prophetic advocacy and, thus, can be used to either advance political agendas or explore possibilities of multiple visions of the future that are inclusive of all (Gutterman 2006; Kaveny 2016; Resane 2023). Indeed, Christianity now exists within a paradox when it comes to social justice. However, Sharp (2006) suggests that in order to circumvent this paradox, naming injustice must continue to be central to biblically grounded prophecy, but so must the courageous presence in communities.

4. Sikh and Christian Engagement with Social Justice

Scholarly comparison of Sikhi and Christian practices highlight significant points of divergence and convergence in the two faith traditions in the context of social justice. Each tradition corrects a blind spot in the other’s justice praxis. Alexander (2019) compared Sikh and Christiam ethics of hospitality in serving global refugees and purported that Christians can learn from the Sikh ideal of service, which is rooted in vulnerability rather than power, and Sikhs can sharpen their strong embodied ethic of service with a more explicit structural analysis that is foundational to Christianity. Hence, both faiths have much to teach the other. On the one hand, Sikh social justice is overwhelmingly practice focused and not derived from a theory of justice but involve acts of justice, enacted daily and institutionally (N.-G. K. Singh 2011). On the other hand, Christianity focuses on a strong structural analysis (e.g., the Great Reversal) but has periodically lost connection to the embodied communal practice (Hiebert 2022). The authors hope that placing both of them side by side will challenge both to learn from one another.

Both religions affirm belief in a single, supreme deity who is the creator, eternal and omnipresent, creating a foundational basis for interfaith dialogue and comparative theology (Kim-Prieto 2014). Some comparative studies have explored how doctrines of God, revelation, scripture, and ethical life in both traditions reveal common ground while also acknowledging nuanced differences in understanding divine nature and salvation (Cole and Sambhi 2016). Moreover, some scholars suggest that both faiths emerge as “religions of the book”, with scriptural traditions that guide believers’ moral and spiritual lives, which facilitates mutual reflection on core religious teachings and the nature of human responsibility (Virk 2020). Even though both traditions share a theological basis for dignity, they ground it differently. The Sikhi concepts focus on non-duality, whereas the Christian ideas focus on the creator–creature distinction.

For the purposes of this paper, however, the authors will focus on additional theological parallels such as ethical and spiritual values and everyday practices (not including sociological or anthropological concepts), which provide meaningful convergence points between Sikhism and Christianity and directly relate to the topics of social justice and peacebuilding. Both faith traditions emphasize dignity, compassion, equity, and service to others (Cole and Sambhi 2016; Kim-Prieto 2014). Sikh sources describe God’s attributes in ways that parallel Christian descriptions of divine love and mercy. These shared emphases on moral conduct and spiritual devotion create space for interfaith engagement that respects doctrinal difference while affirming a common human aspiration toward community.

4.1. Dignity

Dignity is defined as the inherent worth of a person (Kant [1785] 2012). In both Christian and Sikh perspectives, human dignity is understood as an intrinsic concept and grounded in the divine. In Christianity, dignity is rooted in the belief all humans are created in the image of God, which assumes inherent worth and value of a person regardless of social status, ability, or moral standing (Genesis 1:26–27; Migliore 2014). This lays the foundation for framing dignity as non-negotiable and calls Christians to practice love, justice, and solidarity, particularly with those who are marginalized or oppressed (Wolterstorff 2008). Similarly, Sikhi posits human dignity in the oneness of God and the recognition that one divine light (jot) dwells equally in every person, grounded in the foundational principle of Ik Oankar (the One), and renders all hierarchies of caste, gender, and status spiritually illegitimate, a conviction the Gurus institutionalized through practices like langar, pangat, and the Khalsa (N.-G. K. Singh 2011). In fact, Sikhi emphasizes dignity through lived practices such as seva and langar, which enact equality and shared humanity (Nesbitt 2016). Together, Christianity and Sikhism converge to confirm that dignity is not earned but grounded in the divine, and that faithfulness requires the active promotion of justice, service, and communal responsibility.

4.2. Compassion

Sikhism and Christianity converge strongly on compassion as a foundational moral imperative that guides both personal conduct and collective responsibility. In Sikhism, compassion is embedded in principles such as daya (compassion) and seva (selfless service), which call adherents to recognize the divine presence in all people and to act in ways that alleviate suffering without regard for social distinction (N.-G. K. Singh 2011; Mandair 2013). Similarly, Christianity centers compassion in the life and teachings of Jesus, particularly through agape (self-giving love) expressed through solidarity with the poor, the marginalized, and those who suffer injustice (Volf 2011). Both traditions reject passive or sentimental understandings of compassion, instead framing it as an active, justice-oriented practice that demands engagement with structural harm and communal well-being. Scholarly comparisons note that while Christianity often articulates compassion through relational love and reconciliation, Sikhism emphasizes disciplined ethical action and collective responsibility as expressions of compassion in daily life (Nesbitt 2016). Together, these traditions offer complementary moral visions in which compassion functions as a transformative force, shaping communities committed to dignity, service, and the pursuit of peace across differences.

4.3. Equity and Service to Others

Sikhism and Christianity also align significantly on the ideals of equity and service to others. Sikhism’s focus on seva (selfless service), sarbat da bhala (the welfare of all), and Sant Sipahi (courageous resistance to oppression) reinforces a posture that promotes equality for all and explicitly rejects discrimination based on social identities (e.g., caste, gender, and status). Indeed, “Sikh ethos lay strong emphasis on the well-being of larger humanity and collectivism” (N. Singh 2023, p. 267). In Christianity, ethical reflection similarly centers love and service at the heart of morality. Christians are called to “love thy neighbor as thyself” and to serve others selflessly, showing compassion and mercy to all without discrimination (King James Bible [1769] 2017, Matt. 22:39). This service, often misinterpreted and oversimplified as charity, is meant to be a call to actionize faith (Hauerwas and Wells 2004). Thus, despite communicating these principles with different theological frameworks, both faith traditions affirm that ethical life must include recognizing the equal worth of all people and acting through service that seeks the welfare of others. This respective emphasis on service highlights a shared commitment to equity as an essential dimension of faith lived in community and in the world.

5. Discussion and Implications

The current sociopolitical environment locally, nationally, and globally has highlighted the need for individuals to engage in conversations that address systemic inequalities and conflict in order to cultivate more sustainable models of peacebuilding. Faith and religion have historically been on both sides of peacebuilding, used to both mobilize and fuel animosity toward others, and have been deemed instrumental in fostering peace among communities that desperately need it (Creamer and Hrynkow 2014; Matyók 2014). While often considered a double-edged sword for this reason, we continue to contend with the realities to co-create positive change using faith as a medium for engagement with people with diverse viewpoints. By expanding our understanding of social justice through the lens of Christian and Sikh faith traditions, the authors seek to bolster contributions to interfaith dialogue and offer alternative practices and modes of activism for peacebuilding, as well as establish a foundation for exploring social work’s role in this approach. We will also be integrating Barnett’s (2021) autoethnographic narrative reflections on his experiences as an Angelican priest, who, starting in 2015, regularly worshiped at a Sikh Gurdwara in Smethwick (UK) while continuing his Christian parish ministry.

Sikh spirituality offers a framework for making ethical decisions rooted in equality and collective welfare, with the concept of daya (deep compassion) serving as a core virtue that guides moral action (N. Singh 2023). By understanding how Sikhs integrate socially just principles into daily life, practitioners understand how values can guide their own work, support community resilience, and encourage activism locally and globally. In order to engage in social justice endeavors and peacebuilding missions, the Sikh Gurus and the Guru Granth Sahib (Sikh Holy Book) encourage dual responsibility by continuously engaging in inner self-reflection and structural/societal peace using the justice lens. Barnett’s contribution on amicism as a foundation for justice-oriented collaboration moves beyond interfaith dialogue to active friendliness with everyone (Barnett 2021). Barnett’s contribution builds upon not only engaging in debate, but actually engaging with others towards social action through solidarity work (Barnett 2021).

The practice of Langar (community kitchen) also serves as a meeting point of inter-religiousness and Sikh social justice. Barnett’s (2021) autoethnographic approach demonstrates what this common ground actually looks like in practice: a Christian priest sitting in pangat, eating alongside Sikh congregants as equals, where justice is not just a vague concept but rooted in radical equality.

Professionals can encourage the use of concepts like self-interrogation and critical inner reflection as tools to help people to find peace within by focusing on Naam (meditation on the one universal God) and Kirtan/Shabad (holy hymns which are the words of the Gurus). Such practices allow for inner peace and foster forgiveness if/when a wrong is committed. Sikh teachings also encourage peacebuilding through a socially justice value system, as well as egalitarian societal rights-based concepts. Sikh scriptures proclaim, “… if one considers people of one’s community as friends and people of other communities as enemies, one can never attain peace of mind. A feeling of universal fellowship is the foundation for peaceful coexistence in a diverse society” (D. P. Singh 2022, p. 33).

Similarly, Christianity calls believers to pursue peacebuilding as active reconciliation and a reflection of God’s nature, which is not to be mistaken for conflict avoidance. This is based on Matthew 5:9, “Blessed are the peacemakers, for they shall be called sons of God”, and several other biblical scriptures that emphasize working for justice to restore broken relationships rather than merely keeping the peace. The New Testament also portrays peace as central to discipleship, especially in Jesus’ teachings on nonviolence, enemy love, and reconciliation (King James Bible [1769] 2017). Thus, Christian approaches to peacebuilding and ethics are rooted in biblical teachings that frame peace both as a divine gift and a moral mandate. Examples of this are demonstrated in both early and modern theological theories, which include a transition of peace ethics that move from war theory and expand to include active nonviolence, restorative justice, and reconciliation practices (Augustine 2003; Wolterstorff 2008). Furthermore, based on frameworks from Yoder (1994) and Hauerwas (1983), Jesus’ life modeled radical ethics that challenged systems of oppression and suggested that Chrisitan communities are positioned to function as “schools of peace”, forming a moral character through practices like forgiveness, hospitality, and truth-telling. Within these frameworks, peacebuilding is inseparable from ethics because moral development shapes how believers engage in conflict, power, and injustice (Wolterstorff 2008). Thus, across denominations, Christianity consistently connects ethical living with the pursuit of peace, asserting that authentic faith must manifest in concrete practices that repair relationships and uphold human dignity.

Effective Practices and Recommendations

Given the varying recommendations and widespread uncertainty among individuals regarding their responsibilities in the process of peacebuilding and interfaith dialogue, we offer the following recommendations to encourage pluralism and alternative moral practices, as well as challenge systemic inequities, conflict, and religious polarization. Some examples of this could include leveraging reconciliation-focused theology in trusted community networks to transform conflicts—for example, training local faith-based communities in peacebuilding practices and fostering cross-community, interreligious, or grassroots dialogue (Peacebuilding Initiative 2009; United States Institute of Peace 2006). Helping people from diverse religious (non-religious) backgrounds to build coalitions through reconciliatory peacebuilding and through interfaith dialogues can help us create more harmonious relationships and help heal the global religion-based divide that has caused multiple wars across various nations in the past two decades. Additionally, by using the FaithCrit paradigm, professionals can start acknowledging people’s religio-spirituality as part of identity and praxis and compel people to start engaging in action against injustices happening around them (Malone and Lachaud 2022). Using the tools of interfaith dialogue and disentanglement of religio-spirituality from oppressive actions, people can start healing and build coalitions rather than becoming further divisive in our communities. Engaging in community-based interfaith dialogue and standing up for injustices, irrespective of one’s religious affiliation, will help build a more hopeful and compassionate community as it had for the authors while engaging in this work.

6. Conclusions

Interfaith dialogue, active friendliness, and acceptance of people with diverse worldviews not only deepens cross-cultural religious literacy but also provides a powerful platform for developing more holistic, community-centered strategies for social transformation. It allows individuals and communities to speak across divides and work to bridge them, and this is fundamental to peacebuilding and conflict resolution. We end with Coward and Smith’s (2004) thought-provoking challenge that we have to contend with as we keep the hope for social justice not just alive but thriving: “The challenge … is to bring religious beliefs to the political agenda for constructive and practical effect” (2004). We agree with the observations of Coward and Smith (2004), that interfaith dialogue and coalition building are the way forward to engage people from diverse backgrounds to collaborate, share work of peacebuilding, and stand up against injustices, through common goal setting and spaces for inter-group engagement.