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A longing for justice and an echo of the gospel

A review of “Just Mercy”

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January 30, 2020

Several years ago I read attorney Bryan Stevenson’s book, Just Mercy: A Story of Redemption and Justice. It resonated deeply with me. I grew up just outside Montgomery, Alabama, the place where, in 1989, Stevenson formed the Equal Justice Initiative, a resource center and death penalty defense organization. But it wasn’t just the common geography that drew me in; it was also the book’s longing for justice and the echoes of the gospel.

Just Mercy (rated PG-13), the new film starring Michael B. Jordan as Stevenson, was adapted from the aforementioned book. This true story faithfully recounts Stevenson’s representation of death row inmates while focusing particularly on his work with Walter McMillian (played by Jamie Foxx). 

A mission of justice 

The film begins with McMillian getting pulled over by the police and arrested for the murder of an 18-year-old white girl. Stevenson soon visits McMillian in prison, expressing a desire to represent him, but all McMillian can see is another lawyer making promises he can’t keep and going up against a system set up to destroy the black man. Stevenson tries to offer confidence and hope, saying, “Your life is still meaningful.” McMillian can only reply, “You don’t know what you’re into down here, when you’re guilty from the moment you’re born.”

The murder took place in Monroeville, Alabama, in 1986, and that fact is not lost on the filmmakers. Monroeville is the home of author Harper Lee. When Stevenson initially goes to visit Monroeville, the prosecuting attorney proudly encourages him to check out the “Mockingbird Museum” before he leaves. “One of the great Civil Rights landmarks of the South,” he says sincerely, without a hint of irony. 

Stevenson is a Harvard-educated lawyer from Delaware, who is African-American. When he arrives in the Deep South, he experiences racism ranging from microaggression to humiliation to dangerous threats. But he is undeterred in his quest to find justice, particularly when he reviews McMillian’s case and notices many inconsistencies as well as the thin evidence used to convict him. Once McMillian finds out Stevenson has visited his family and friends (which is more than other attorneys had previously done for him), he’s all in—ready to hope, and ready to fight. And so begins their beautiful relationship and long journey together.

The mystery of how justice and mercy can co-exist in a single scenario is never better seen than in the cross of Jesus Christ.

Just Mercy is a wonderful film, but it is not perfect. Too often movies like this rely less on nuance and more on broad strokes. For instance, almost every white character in the South is painted as a racist. Stevenson himself often comes across as near-perfect. Despite these critiques, the story is well told. I particularly appreciated director Destin Daniel Cretton’s insistence on using closeups. Many conversation scenes, particularly those in prison, push in so close to the actors’ faces, we can’t help but feel the claustrophobia of the setting. We wait for the scene to end so that, perhaps, we can get to a wide shot and take a breath. And his use of choirs, hymns, and old spirituals is an intermittent reminder of the spirituality inherent in the characters’ desire for justice. 

The greatest picture of just mercy 

When asked in a 2011 interview for his definition of justice, Stevenson responded first by talking about injustice and the way it is seen when people don’t “protect the norms, the values, the goals, the aspirations of the entire community.” He went on to say: 

When you can identify injustice, when you can identify inequality and unfairness, and you confront that, then in my mind you are doing justice. You are doing something corrective to the abuse of power that is at the heart of injustice, to the bigotry and bias that is often at the heart of injustice. So in a lot of ways, identifying injustice, confronting it and challenging it is what justice is about.[1]

This mission of challenging injustice is encapsulated in the words of Jesus from Luke 4:18-19 as he began his earthly ministry to inaugurate the Kingdom of God:

The Spirit of the Lord is upon me,
because he has anointed me
to proclaim good news to the poor.
He has sent me to proclaim liberty to the captives
and recovering of sight to the blind,
to set at liberty those who are oppressed,
to proclaim the year of the Lord's favor.

In these words and in the life and death of the One who spoke them, we see the greatest picture of “just mercy”—the coming together of seemingly opposite ideas. With Stevenson’s Christian upbringing, he must know something of this supposed paradox. The mystery of how justice and mercy can co-exist in a single scenario is never better seen than in the cross of Jesus Christ. He experienced God’s just wrath against sin that we deserved, and because of that, we have the opportunity to experience his mercy by placing our hope and faith in him.

The film ends with Stevenson giving a speech on justice and poverty. It’s a fitting conclusion to the movie and a beautiful mantra for each of us: “We all need justice. We all need mercy. And some measure of unmerited grace.”

Erik Parks

Erik Parks is married to author Catherine Parks and has two children. He is a Nashville filmmaker whose debut feature film, “Why We Breathe” is currently in post-production and will be released in 2019. Read More by this Author

Article 12: The Future of AI

We affirm that AI will continue to be developed in ways that we cannot currently imagine or understand, including AI that will far surpass many human abilities. God alone has the power to create life, and no future advancements in AI will usurp Him as the Creator of life. The church has a unique role in proclaiming human dignity for all and calling for the humane use of AI in all aspects of society.

We deny that AI will make us more or less human, or that AI will ever obtain a coequal level of worth, dignity, or value to image-bearers. Future advancements in AI will not ultimately fulfill our longings for a perfect world. While we are not able to comprehend or know the future, we do not fear what is to come because we know that God is omniscient and that nothing we create will be able to thwart His redemptive plan for creation or to supplant humanity as His image-bearers.

Genesis 1; Isaiah 42:8; Romans 1:20-21; 5:2; Ephesians 1:4-6; 2 Timothy 1:7-9; Revelation 5:9-10

Article 11: Public Policy

We affirm that the fundamental purposes of government are to protect human beings from harm, punish those who do evil, uphold civil liberties, and to commend those who do good. The public has a role in shaping and crafting policies concerning the use of AI in society, and these decisions should not be left to those who develop these technologies or to governments to set norms.

We deny that AI should be used by governments, corporations, or any entity to infringe upon God-given human rights. AI, even in a highly advanced state, should never be delegated the governing authority that has been granted by an all-sovereign God to human beings alone. 

Romans 13:1-7; Acts 10:35; 1 Peter 2:13-14

Article 10: War

We affirm that the use of AI in warfare should be governed by love of neighbor and the principles of just war. The use of AI may mitigate the loss of human life, provide greater protection of non-combatants, and inform better policymaking. Any lethal action conducted or substantially enabled by AI must employ 5 human oversight or review. All defense-related AI applications, such as underlying data and decision-making processes, must be subject to continual review by legitimate authorities. When these systems are deployed, human agents bear full moral responsibility for any actions taken by the system.

We deny that human agency or moral culpability in war can be delegated to AI. No nation or group has the right to use AI to carry out genocide, terrorism, torture, or other war crimes.

Genesis 4:10; Isaiah 1:16-17; Psalm 37:28; Matthew 5:44; 22:37-39; Romans 13:4

Article 9: Security

We affirm that AI has legitimate applications in policing, intelligence, surveillance, investigation, and other uses supporting the government’s responsibility to respect human rights, to protect and preserve human life, and to pursue justice in a flourishing society.

We deny that AI should be employed for safety and security applications in ways that seek to dehumanize, depersonalize, or harm our fellow human beings. We condemn the use of AI to suppress free expression or other basic human rights granted by God to all human beings.

Romans 13:1-7; 1 Peter 2:13-14

Article 8: Data & Privacy

We affirm that privacy and personal property are intertwined individual rights and choices that should not be violated by governments, corporations, nation-states, and other groups, even in the pursuit of the common good. While God knows all things, it is neither wise nor obligatory to have every detail of one’s life open to society.

We deny the manipulative and coercive uses of data and AI in ways that are inconsistent with the love of God and love of neighbor. Data collection practices should conform to ethical guidelines that uphold the dignity of all people. We further deny that consent, even informed consent, although requisite, is the only necessary ethical standard for the collection, manipulation, or exploitation of personal data—individually or in the aggregate. AI should not be employed in ways that distort truth through the use of generative applications. Data should not be mishandled, misused, or abused for sinful purposes to reinforce bias, strengthen the powerful, or demean the weak.

Exodus 20:15, Psalm 147:5; Isaiah 40:13-14; Matthew 10:16 Galatians 6:2; Hebrews 4:12-13; 1 John 1:7 

Article 7: Work

We affirm that work is part of God’s plan for human beings participating in the cultivation and stewardship of creation. The divine pattern is one of labor and rest in healthy proportion to each other. Our view of work should not be confined to commercial activity; it must also include the many ways that human beings serve each other through their efforts. AI can be used in ways that aid our work or allow us to make fuller use of our gifts. The church has a Spirit-empowered responsibility to help care for those who lose jobs and to encourage individuals, communities, employers, and governments to find ways to invest in the development of human beings and continue making vocational contributions to our lives together.

We deny that human worth and dignity is reducible to an individual’s economic contributions to society alone. Humanity should not use AI and other technological innovations as a reason to move toward lives of pure leisure even if greater social wealth creates such possibilities.

Genesis 1:27; 2:5; 2:15; Isaiah 65:21-24; Romans 12:6-8; Ephesians 4:11-16

Article 6: Sexuality

We affirm the goodness of God’s design for human sexuality which prescribes the sexual union to be an exclusive relationship between a man and a woman in the lifelong covenant of marriage.

We deny that the pursuit of sexual pleasure is a justification for the development or use of AI, and we condemn the objectification of humans that results from employing AI for sexual purposes. AI should not intrude upon or substitute for the biblical expression of sexuality between a husband and wife according to God’s design for human marriage.

Genesis 1:26-29; 2:18-25; Matthew 5:27-30; 1 Thess 4:3-4

Article 5: Bias

We affirm that, as a tool created by humans, AI will be inherently subject to bias and that these biases must be accounted for, minimized, or removed through continual human oversight and discretion. AI should be designed and used in such ways that treat all human beings as having equal worth and dignity. AI should be utilized as a tool to identify and eliminate bias inherent in human decision-making.

We deny that AI should be designed or used in ways that violate the fundamental principle of human dignity for all people. Neither should AI be used in ways that reinforce or further any ideology or agenda, seeking to subjugate human autonomy under the power of the state.

Micah 6:8; John 13:34; Galatians 3:28-29; 5:13-14; Philippians 2:3-4; Romans 12:10

Article 4: Medicine

We affirm that AI-related advances in medical technologies are expressions of God’s common grace through and for people created in His image and that these advances will increase our capacity to provide enhanced medical diagnostics and therapeutic interventions as we seek to care for all people. These advances should be guided by basic principles of medical ethics, including beneficence, non-maleficence, autonomy, and justice, which are all consistent with the biblical principle of loving our neighbor.

We deny that death and disease—effects of the Fall—can ultimately be eradicated apart from Jesus Christ. Utilitarian applications regarding healthcare distribution should not override the dignity of human life. Fur- 3 thermore, we reject the materialist and consequentialist worldview that understands medical applications of AI as a means of improving, changing, or completing human beings.

Matthew 5:45; John 11:25-26; 1 Corinthians 15:55-57; Galatians 6:2; Philippians 2:4

Article 3: Relationship of AI & Humanity

We affirm the use of AI to inform and aid human reasoning and moral decision-making because it is a tool that excels at processing data and making determinations, which often mimics or exceeds human ability. While AI excels in data-based computation, technology is incapable of possessing the capacity for moral agency or responsibility.

We deny that humans can or should cede our moral accountability or responsibilities to any form of AI that will ever be created. Only humanity will be judged by God on the basis of our actions and that of the tools we create. While technology can be created with a moral use in view, it is not a moral agent. Humans alone bear the responsibility for moral decision making.

Romans 2:6-8; Galatians 5:19-21; 2 Peter 1:5-8; 1 John 2:1

Article 2: AI as Technology

We affirm that the development of AI is a demonstration of the unique creative abilities of human beings. When AI is employed in accordance with God’s moral will, it is an example of man’s obedience to the divine command to steward creation and to honor Him. We believe in innovation for the glory of God, the sake of human flourishing, and the love of neighbor. While we acknowledge the reality of the Fall and its consequences on human nature and human innovation, technology can be used in society to uphold human dignity. As a part of our God-given creative nature, human beings should develop and harness technology in ways that lead to greater flourishing and the alleviation of human suffering.

We deny that the use of AI is morally neutral. It is not worthy of man’s hope, worship, or love. Since the Lord Jesus alone can atone for sin and reconcile humanity to its Creator, technology such as AI cannot fulfill humanity’s ultimate needs. We further deny the goodness and benefit of any application of AI that devalues or degrades the dignity and worth of another human being. 

Genesis 2:25; Exodus 20:3; 31:1-11; Proverbs 16:4; Matthew 22:37-40; Romans 3:23

Article 1: Image of God

We affirm that God created each human being in His image with intrinsic and equal worth, dignity, and moral agency, distinct from all creation, and that humanity’s creativity is intended to reflect God’s creative pattern.

We deny that any part of creation, including any form of technology, should ever be used to usurp or subvert the dominion and stewardship which has been entrusted solely to humanity by God; nor should technology be assigned a level of human identity, worth, dignity, or moral agency.

Genesis 1:26-28; 5:1-2; Isaiah 43:6-7; Jeremiah 1:5; John 13:34; Colossians 1:16; 3:10; Ephesians 4:24