To commemorate the 550th birth anniversary of Guru Nanak (1469), the first guru of the Sikhs, a Christian-Sikh dialogue will be organised in Geneva on the 5^th of July 2019, 9:00AM to 4:30PM. The dialogue will focus on the theme ‘Pursuing Peace in a Pluralistic World’. The event will bring together about 40 religious leaders, scholars and independent activists from the Christian and Sikh traditions.  This will be first time that the WCC will be hosting a Christian-Sikh dialogue.

The theme of peace is at the heart of both Christianity and Sikhism. In the Old Testament, the Psalmist issues an exhortation: “to seek peace, and pursue it.” (Psalm 34:14) In the gospels we read Jesus saying in his sermon on the mount, “Blessed are the peacemakers, for they will be called children of God”, (Matthew 5:9 NRSV). The general concept of peace found in the Bible is one of shalom which is characterised by the flourishing of right relationships, between God, human beings and the creation. Justice is intertwined with, and integral to, this understanding of peace.

A holistic understanding of peace, undergirded by ideas of equality and fraternity, is also part of the Sikh tradition.  The very origin of Sikhism is linked to overcoming communal hatred and divisions of his time. Guru Nanak emphasised universal kinship as the highest of religious aspirations (Guru Nanak, Guru Granth Sahib, Amritsar-1604, Japu, stanza. 28) and urged his followers to treat all human beings as brothers and sisters. Particularly important for Sikhism is the overcoming of all discrimination on the basis of caste, class or creed – which are impediments for peace. Guru Nanak writes: “Call everyone high (noble) for, none seems low (mean). As God, the Only ‘Potter’ (Maker):  has fashioned all ‘vessels’ (people) alike. And it is His light alone that shines in  all  creation.” (Guru Nanak Dev, Guru Granth Sahib, Rag Siri, p. 62.)

This conference will adopt a holistic understanding of peace which is intrinsic to the Christian and Sikh faith traditions bearing in mind that peace without justice is incomplete. The relevance of focusing on the theme of peace in a time such as this cannot be understated in a turbulent time such as this. The growth of xenophobia fuelled by religious fundamentalism, the mixing of politics and religious bigotry and the increasing atrocities on religious minorities continue to remind people of faith of the need to redouble our efforts towards peace making. This encounter will be a modest effort to foster a new partnership that can effectively decipher the signs of the times and offer responses which are courageous and committed.

Despite the distinctiveness of, and differences between, Christianity and Sikhism there are significant commonalities. Both are monotheistic faith traditions which have scriptures at the heart of their spiritual and ritual life. What also binds these traditions is the idea of hospitality, which is reflected in these traditions through the practice of sharing meals – both ritual and real – i.e. through the Christian practice of Eucharist and the Sikh practice of Langar. The distinctive significance, that such seemingly common features offer for practitioners of these two faiths, could be a promising area of mutual exploration.

The other side of the radical hospitality of Sikhism has been reflected in recent years in their attempts to protect and serve some of the most vulnerable people caught in conflicts in different parts of the world. Over the last few years Sikh relief organisations have catered to the needs of the Rohingya refugees on the Myanmar Bangladesh border, as well as in Syria. Such solidarity is in continuity with the practice of the Sikh gurus like Guru Tegh Bahadur (1621-75), the ninth guru of the Sikhs, who was martyred for championing the religious freedom of even those who were outside the Sikh tradition. The spirit of solidarity of the Sikhs with the most vulnerable is remarkable, and often emerges from a spirit of empathy, given that the Sikhs themselves have been vulnerable to widespread persecution over different periods of history; and continue to face racist attacks even today. This practical application of the ‘golden rule’ in radical solidarity is also something that can interact with Christian understandings of diakonia (service) and koinonia (fellowship) in fruitful ways. Therefore, this encounter offers exciting possibilities for future engagement and is considered to be a first step in a long process of walking and working together towards justice and peace.

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