The faith-rooted values of collective responsibility and the common good are grounded in scriptures across faith traditions that call for justice for the most vulnerable. These texts move beyond individual charity to call for a social order where resources are shared as a matter of right. They form a foundation for the work we do to reduce poverty here at the Multi-Faith ACTION Coalition. And, they provide direct guidance in the circumstances we face in Contra Costa in 2026.
Abrahamic Traditions
In the Abrahamic faiths, justice is often framed as a communal obligation to protect those “at the margins”—typically identified as the orphan, the widow, and the stranger.
- Judaism (Torah): The concept of tzedakah is a legal requirement of justice rather than optional charity. Leviticus 19:9–10 establishes the “Law of Gleaning,” commanding farmers not to reap to the very edges of their fields but to leave the corners for the poor and the stranger. This is considered one of the earliest declarations of a societal right to support.
- Christianity (Bible): Collective action is exemplified in the “Sheep and the Goats” parable in Matthew 25:31–46, where the measure of a community’s righteousness is its treatment of the hungry, thirsty, and sick. Additionally, Isaiah 1:17 commands the collective to “seek justice, rescue the oppressed, defend the orphan, [and] plead for the widow.”
- Islam (Quran): Justice (Al-Adl) is a central imperative. Surah Al-A’raf 7:29 states, “My Lord hath commanded justice,” while Surah Al-Ma’un 107:1–7 explicitly links religious devotion to the social support of the needy, condemning those who ignore the orphan or withhold “small kindnesses” from the community.
Dharmic and Eastern Traditions
These traditions often focus on the interconnectedness of all beings (Interdependence) and the duty to maintain social harmony through service.
- Sikhism (Guru Granth Sahib): The scripture and the lived practice of the Gurus institutionalized the Langar, or community kitchen. This manifests the values of equality and collective support, as seen in the Sikh concept of Vand Chakko—the command to share one’s honest earnings with the needy before consuming them oneself.
- Buddhism (Sutras): The concept of Dependent Origination (Pratityasamutpada) teaches that no individual exists in isolation. Buddhist teachings on Karuna (compassion) emphasize that since all suffering is interconnected, the only path to peace is through collective altruism. The Brahmaviharas (the four divine abidings) mandate the cultivation of loving-kindness and compassion for all members of the “web of existence.”
- Hinduism (Bhagavad Gita): The principle of Lokasangraha (the maintenance of the world) suggests that action should be performed for the welfare of the whole. The Gita emphasizes that “God helps those who help themselves” but also that performing one’s social duty (Dharma) is essential for the preservation of the social and cosmic order.
Across diverse faith traditions, the “common good” is viewed not as a political preference, but as a moral imperative rooted in the inherent dignity of the person. When safety nets fail, religious communities often transition from charitable relief to collective social action. In the Christian social tradition, this is expressed through the principle of subsidiarity, which argues that when larger government structures fail to protect the vulnerable, local communities and associations must step in to uphold justice. Similarly, the Jewish concept of Tikkun Olam (repairing the world) emphasizes that collective responsibility is a prerequisite for a functioning society, viewing the protection of the stranger and the poor as a legal and spiritual obligation.
In many Eastern traditions, such as Sikhism, the practice of Langar (the communal kitchen) serves as a living model of collective action, ensuring that no one goes hungry regardless of status or resources. This ethos of radical hospitality often evolves into advocacy when systemic barriers arise. Faith-based organizing in the United States has historically leveraged these values to form “moral budgets,” arguing that the distribution of resources is a reflection of a society’s values. When access is eliminated for certain groups, such as undocumented residents, these traditions often invoke a “higher law” of compassion, mobilizing congregations to provide sanctuary, alternative healthcare networks, and food cooperatives.
Ultimately, these traditions recognize that social stability depends on the well-being of the most marginalized. By framing safety net programs as a matter of collective morality rather than just fiscal policy, faith communities provide both a practical cushion for the needy and a persistent voice for systemic reform. They remind the broader public that the “safety net” is not just a government line item, but a social contract that ensures no individual is abandoned by the community at large.
This is a foundational principle for the work of the Multi-Faith ACTION Coalition to reduce poverty through faith-rooted advocacy.
Useful Resources
Mogra, I. (2022). Social justice and care for the world – adopting a critical view in religious education. Journal of Religious Education, 70(3), 383-395.
Other Sources:
- The preferential option for the poor – St. John’s Scholar (2025).
- From Tzedakah to Independence – BJPA (2007).
- THE WAY TO PEACE: A Buddhist Perspective – IJPS (2006).
