Article
Attention
Comment
Digital
3 min read

When standards fail, what next?

Media’s fragmentation reflects our own shattered attention.

Jamie is Vicar of St Michael's Chester Square, London.

Seat on an underground train carraige, a passenger holds and reads a newspaper.
Evening Standard headline 2013.
Derek Key, CC BY-SA 2.0, Wikimedia Commons.

News about newspapers is never good news. So, the not wholly unsurprising announcement that London's daily Evening Standard will only be printed weekly comes with sadness. There are fewer commuters and those who are on the tube or overground are making use of the Wi-Fi. Even the paper's editor, Dylan Jones, recently admitted he never reads a print newspaper. These shifts are hardly breaking news anymore, but they do need us to take out our earphones and pay attention. 

Earlier this year, as if predicting the newspaper’s daily demise, Lord Hague wrote, 'Even a few years ago you would see, on the London Tube, a high proportion of people reading the Evening Standard, cheek by jowl sharing the commentary on the fortunes of the capital. Today, they sit with headphones on in their fragmented worlds.'  

Most of us haven't noticed, because our heads are down staring at our screens, but he's right. Hague argues that we should fight against the plight of local newspapers, but even a recent ‘editorial pivot’ to local London news couldn’t save its daily edition.  It's a newspaper known for pivoting a lot over the decades, but this is a step change. 

Losing the daily printing of a two-century-old institution is more than the end of an era. Even for someone like me who has lived in London recently, the change in our reading habits that Hague describes is one that is unmistakable. I'm sure I will look wistfully at the empty trays of newspapers, without the obstacle of a newspaper in my face as I descend the steps to the tube.

The people are what makes these institutions: whether it’s the bellowing by the tube at rush hour, or those who write the articles. Journalist Tom Leonard's sepia-toned reflection is that the Standard was 'the closest you could get in the real world to a newspaper in a classic Hollywood film, with reporters and photographers actually rushing out together on stories… and editors actually occasionally saying dramatic things like “hold the front page”.’ But we're losing more than nostalgia, and even more than the life-altering job losses. 
 

At the heart of that liberation wasn't agony-aunt good advice, but the heralding of good news for all people. 

We are going through the largest shift in information dissemination since the arrival of the printing press five hundred years ago. They called that the Reformation. What will they call this? The Fragmentation? Or the Liberation? Information is not always illumination, and the new world we are creating is indeed an increasingly fragmented one. There's the threat to democracy, as Hague soberly warns. Never before have we felt the need to hold power to account, yet without the focused resources to do so. 

And it's focus itself we're also losing. My scattered senses fling me to the urgent, rather than the important. They take me to ephemera rather than what really matters. Our attention spans drive us to snippets rather than stories, bitesize over background. It could be argued that rather than the power residing in the newspaper editor, the power is now in the hands of the person holding their phone, but let's not be naive about the quality and the neutrality of what we consume, and the echo chambers we're locking ourselves in. The power of the daily habit of reading what we will and won't agree with is the power of the printed press. Holding the Bible in your hands, in your own language for the first time was challenging, confronting, but also liberating. At the heart of that liberation wasn't agony-aunt good advice, but the heralding of good news for all people. This good news included repairing of the fragments that broke people apart from each other. It became the must-read. 

As we adapt to a new standard in news, perhaps some old news might reveal a new standard. 

Article
Comment
Justice
5 min read

Mercy of any magnitude is scarce

Today’s cynicism, means justice really needs tempering.
In a court room a judge looks out across it as a lawyer standing addressing her turns his head to look.
Rhoda Griffis and Michael B. Jordan in Just Mercy.

My friend Jo was killed by a lorry driver while she was cycling to work. She was thirty-four. The driver wasn’t paying attention. A couple of distracted minutes had tragic consequences. One life was lost; many others would never be the same again. 

Months later, in court, the driver pled guilty to causing death by careless driving, and the judge warned him that he was facing time in prison. But between the verdict and the sentencing, Jo’s parents wrote to the judge asking him to show mercy. 

So he did. The driver didn’t go to jail. He was spared the punishment that our legal system says he deserved. He admitted his guilt, and he didn’t ask for leniency or mercy or forgiveness, but Jo’s parents showed it anyway. They even made a point of going over to him to tell him clearly that they forgave him for taking their daughter’s life. 

The court case was covered by national and local media, with one newspaper summing up what had happened with the headline: ‘Death driver shown mercy.’ 

It made national news because mercy of this magnitude is rare in society today. In fact, mercy of any magnitude is scarce. We live in an increasingly polarised world, where our desire for justice eclipses the beauty of mercy because we cannot see how both could exist at the same time. We want justice, and rightly so. We want people to pay for harm they have caused and we especially cannot abide it when the obviously guilty use their power, wealth or status to get them off the hook. 

Extending mercy seems to us to come at the expense of justice. If we forgive, somehow that seems to deny the damage caused. 

But cancel culture is rapidly turning our society into a place where anyone with a remotely public profile needs to live in fear of saying or doing anything wrong. We increasingly err on the side of cynicism when someone says they are sorry. We dismiss apologies, even when accompanied with tears and distress, as a stunt or ‘too little too late’ or more to do with being caught than with the original offence. We have become predisposed to assume the worst. 

We start by recognising that justice in its purest form, at its best, is inherently merciful because it wants repentance more than it wants retribution.

I wonder if we have strayed beyond the necessary and right fight for justice into an insatiable appetite for vengeance, which leads us to a place where there is no space for contrition. If guilt is irredeemable, punishment must be permanent and absolute.  

We argue that mercy is not deserved. And we are right. But it never is. If it were deserved, it wouldn’t be mercy. The very definition of mercy is that it is undeserved – to receive mercy is to receive kindness, compassion and forgiveness that you have no right to, no claim on, no reasonable grounds to expect. 

But a bigger problem with our desire for justice over mercy is that we are not consistent. I know that my default is to want justice when I am wronged, but mercy when I am in the wrong. Who among us has not made a mistake or hurt someone else but then defended our actions by claiming mitigating circumstances or good motives? We want to be forgiven. Even when we know we have done wrong, we do not want to be punished. 

I’m self-centred in my approach to mercy and justice. I am also way more lenient when those I love get things wrong than I am when someone hurts someone close to me. I assume that those dear to me had the best intentions, and those I don’t know or don’t like had the worst. My friends meant well; my enemies meant harm.  

The Bible presents God as both merciful and just. It repeatedly affirms his concern for victims of injustice and reminds anyone who claims to know him that, if they really do, pleading the cause of the vulnerable and marginalised will be an inevitable (even required) outworking of that. It says that getting justice for the oppressed is more important to God than religious rituals such as fasting from food. In fact, it calls caring for the afflicted and distressed “true religion”. 

But at the same time, Jesus told the religious people around him – the justice-warriors of his day who looked out for the slightest misdemeanour in others so they could call them out on it – that they needed to learn that God prefers mercy to sacrifice. Indeed, there is no example in the Bible of anyone pleading for mercy and God denying them. Even the most wicked and cruel abusers of power, if they humbled themselves and cried out to God for mercy, were shown it. 

And it is not just God who exercises both justice and mercy. He says that he wants ordinary human beings to act justly and love mercy. In Christianity, justice and mercy are not pitted against each other; they are woven together as time and time again we are invited to live a better way by valuing and practicing both. Jesus criticised the religious leaders of his day for following all sorts of detailed and pedantic rules while neglecting what he called “the weightier matters of justice, mercy and faithfulness” and ultimately he died on the cross in the most astonishing act of faithfulness to bring perfect justice and limitless mercy. 

But how do we mere mortals do both? We start by recognising that justice in its purest form, at its best, is inherently merciful because it wants repentance more than it wants retribution. Without repentance, there can be no reconciliation or restoration. A society that rules out redemption – that says no apology or atonement can ever be enough – will soon become a harsh and hopeless place. Biblical justice always leaves space for mercy. So must we. 

 

‘Natalie Williams' Tis Mercy All: The Power of Mercy in a Polarised World is published by SPCK.