Guaranteed livable basic income: a pan-religious case for justice and compassion

As a Quaker, I believe that Guaranteed Livable Basic Income (GLBI) has the potential to resonate deeply with our values of equality and the inherent worth of every individual. Rooted in the testimony of simplicity and George Fox’s call to recognize “that of God/Good/Light” in everyone, Quakers are uniquely positioned to champion a policy that addresses economic insecurity and affirms each human life’s sacred and inherent value. However, Quakers aren’t unique in those values, and because Quakerism is so inclusive in its belief, I wanted to briefly examine what other major religions might have to say. Exploring sacred texts from Christianity, Islam, Hinduism, Judaism, and Buddhism reveals that GLBI could be both a pragmatic solution and a spiritually aligned response to a universal moral imperative. Let’s start with how CFSC is rooted in our Quaker values.

The Quaker foundation: testimonies of simplicity and equality
Friends have long been guided by the testimony of simplicity, which encourages lives free from the distraction of excess and focused on the essentials. GLBI aligns here, by ensuring that everyone can meet their basic needs without significant financial instability. Additionally, the testimony of equality calls us to recognize the divine Light in everyone, rejecting societal structures that perpetuate major inequality and harm. GLBI would address systemic injustices by providing a baseline of security that honours every person’s intrinsic worth, affirming the image of God/Good/Light within.

A Christian call: faith in action
From a Christian perspective, GLBI resonates deeply with the teachings of Jesus and the moral imperatives found in the New Testament. The Epistle of James is particularly striking in its critique of performative faith devoid of action: “If a brother or sister is poorly clothed and lacking in daily food, and one of you says to them, ‘Go in peace, be warmed and filled,’ without giving them the things needed for the body, what good is that?” (James 2:15-16).

This passage challenges believers to move beyond words and towards tangible acts of care for the marginalized. GLBI operationalizes this call, providing direct assistance to ensure everyone can access food, shelter, and other necessities. By advocating for policies like GLBI, Christians can embody their faith in ways that transform society, alleviate unnecessary suffering, and preserve the dignity of life.

“Our wellbeing is bound up with that of others.”

 

Islam and zakat: a model of economic justice
Islamic teachings on zakat, or almsgiving, provide another profound perspective on GLBI. The Qur’an asserts: “And in their wealth, there is a rightful share for the one who asks and for the deprived.” (Qur’an 51:19).

Zakat is more than charity; it is an obligation to redistribute wealth to ensure justice and equity. GLBI expands upon this principle, creating a systemic approach to addressing poverty and inequality. By institutionalizing support for the vulnerable, GLBI offers a modern interpretation of this timeless value. For Muslims who want to emphasize the importance of economic justice and the stewardship of resources, this alignment underscores the spiritual and ethical necessity of ensuring no one is left behind.

Hinduism and the sacred value of life
In Hinduism, the Srimad-Bhagavatam also notes the dangerous nature of the accumulation of wealth: “One is entitled to keep only as much wealth as is necessary for one’s maintenance (the rest must be given away in charity). If one accumulates more than one’s need, one is a thief in the eyes of God, and will be punished for it.” (Bhagavatam 7.14.8)

The hoarding of resources is presented as harming the person doing it, and we are encouraged to give away our excess. GLBI embodies this principle by recognizing and addressing one aspect of structural inequality (economic disparity or accumulation of wealth) that denies many their basic needs. The Hindu concept of living simply mirrors the Quaker belief in simplicity and the call to create a society that reflects divine harmony.

Judaism and tzedakah: the pursuit of justice
Judaism provides a robust framework for understanding GLBI through the lens of tzedakah, a concept that blends charity with justice. The Torah commands: “If there is a poor man among you, one of your brothers, in any of your towns in the land that the Lord your God is giving you, do not be hardhearted or tightfisted toward your poor brother.” (Deuteronomy 15:7).

This passage reflects a divine mandate to care for those in need, emphasizing the relational nature of justice. GLBI offers a modern mechanism to fulfill this command, ensuring that resources are distributed equitably and no one is left in deprivation. For Jews who uphold the Torah’s sense of community and who seek to mend the world’s brokenness, advocating for GLBI could be a natural extension of this spiritual commitment.

Buddhism and compassion: reducing suffering
Buddhist teachings on compassion and the alleviation of suffering further reinforce the moral imperative of GLBI. The Mangala Sutta offers a universal aspiration: “May all beings be happy; may all beings be without disease. May all beings experience the auspicious. May no beings suffer.”

Buddhism calls us to address the root causes of suffering. By providing a stable financial foundation, GLBI alleviates a significant source of human distress, promoting wellbeing and the conditions for spiritual development. For Quakers, who seek to bring about peace and justice, this alignment with Buddhist principles highlights the interconnected nature of spiritual and material wellbeing.

The practical and spiritual case for GLBI
GLBI is not merely an economic policy; it’s a manifestation of spiritual values shared across a range of religious traditions. In practical terms, it addresses pressing social issues such as poverty, homelessness, and health disparities. Spiritually, it reflects the call to honour the inherent worth of every individual and to create a society where all can thrive.

For Quakers, this vision is deeply resonant. The testimony of community reminds us that our wellbeing is bound up with that of others. The testimony of integrity challenges us to confront systemic injustices that perpetuate inequality. And the testimony of peace compels us to build a world where economic violence and insecurity are replaced with equity and dignity.

The Quaker commitment to living out our faith in the world calls us to action. As Friends, we could use our voices to advocate for GLBI as a policy that aligns with our spiritual convictions and addresses the pressing needs of our time. Whether through lobbying efforts, public education, or direct support for pilot programs, we have a unique chance to lead in bringing this vision to fruition. We can build bridges across faiths, fostering a collective movement by grounding our advocacy in the shared values of humanity’s spiritual traditions.

In George Fox’s words, “Walk cheerfully over the world, answering that of God in everyone.” GLBI is a modern reflection of this timeless wisdom, offering a means to honour the divine in all people by ensuring that their material needs are met—regardless of their economic contribution to society.

Mel Burns is CFSC’s Peace Program Coordinator.