By Jeffrey R. Baker

This article is a study of Reinhold Niebuhr’s Christian Realism, a progressive school of social ethics rooted in Christian theology, and its critical evaluation of American mass incarceration. Christian Realism seeks justice in society under law, formed by love as its fundamental organizing principle. It acknowledges a world with endemic structural injustices and social immorality, but it finds temperate hope in the human potential for love, redemption, and generosity. Christian Realism reckons that any institution committed to justice must inevitably compromise to achieve incremental progress toward good. But it projects steady, hopeful progress toward justice, even as systems calibrate themselves to stave off the worse effects of human nature. On this tricky ground, Christian Realism wrestles with individual morality within flawed systems, the universal struggle to act morally when social realities drive people to self-interest and antagonism. Christian Realism issues a call to evaluate society’s injustices, then to implement steps that approach justice, without regard for dogma or party. Niebuhr acknowledges that people will break the law and harm others and that society must protect itself from violence and disorder. He recognizes that every choice requires grueling negotiations between liberty and coercion, freedom and order. In this thicket, Christian Realism takes the side of the oppressed, excluded, and impoverished against entrenched powers, because a just society will provide equal opportunity for all life, rooted in an abiding love among neighbors. Evaluating the American criminal legal system, Christian Realism critiques and condemns mass incarceration and the ascendant preference for violent retribution. The society that sustains mass incarceration fails on three fronts, at least. First, mass incarceration is maximally coercive, signaling a failure of stable, fair means for confronting conflict in society. Second, the entrenched interests of mass incarceration impose corrupting pressures on individual officers and judges invested with discretion, limiting their ability to exert moral force within an unjust system. Third, economic powers have captured the carceral system to advance business interests to the detriment of human dignity, equal opportunity, and love, calcifying the criminal justice system and suppressing movements for reform. Retribution and incarceration are policy choices. A jurisprudence of love that grounds the law in human dignity opens the way for serious alternatives for measured punishment, public safety, therapeutic rehabilitation, community restoration, and social redemption. These may include polices of restorative and therapeutic justice; constructive reentry programs; shorter sentences; decriminalization; reformed plea bargaining; increased investment in education; or other novel ideas to address the forces that drive people to do harm, to treat people justly when they cause harm, and to advance restoration and redemption for the sake of a just society. Christian Realism tests every policy against its commitments to justice and love and its real consequences in the world, even when compromising for incremental, sustainable progress. Thus, Christian Realism welcomes experiments to meet the needs of a just society – order through minimal coercion, fair and stable mechanisms for addressing conflict, the empowerment of the poor and disenfranchised, and laws founded in love. 

Georgia Criminal Law Review (forthcoming 2025)