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The jailing of an Ohio woman for lying about her residency to get her kids into a better school says tons about the sad shape of public education in America. But in our eagerness to sympathize, it’s easy to overlook the fact that what she did is wrong.
Forget about “waiting for Superman.” When it came to getting her daughters into a good school, this Ohio mother pulled a Batman and took the law into her own hands. Now she’s paying for it.
I was alerted to the story of Kelley Williams-Bolar by Seattle pastor and One Day’s Wages founder Eugene Cho, who insisted via Twitter that “this is not a story from The Onion,” echoing the common Dave Barry refrain, “I’m not making this up.” Such is the palpable sense of outrage and disbelief across the blogosphere regarding the news of her conviction and subsequent jailing.
Ms. Williams-Bolar of Akron, Ohio, was recently convicted of two felony counts in connection with her misrepresenting her children’s residency in order to enroll them in an exclusive school district. Most of the protest over this development stems from the sympathy generated over a mother who wants the best for her children, as well as the bitter irony that her conviction will prevent Ms. Williams-Bolar from successfully completing her teacher certification (she had been working on an education degree, and serving as a special-needs instructional assistant).
Though there are those who want to see this primarily as a story about race, I’ve read fewer accusations of the R-word than I expected to see. It seems as cooler heads are prevailing. Yet, even when viewed strictly through the lens of class, it’s hard not to be uneasy about seeing a mother being prosecuted over where she sent her children to school. It’s hard not to wonder what’s wrong with the schools in her area if a mother’s got to go through all of that rigmarole and subterfuge to ensure a quality education for her kids.
But let’s ignore the big societal issues for a moment. Let’s just look at this from the perspective of the mother trying to secure an education for her children. Were her only two options to either break the law or send her kids to languish in substandard schools? Somehow, I think not.
People often refer to looking at the opposite side of an argument as “playing Devil’s advocate,” which is ironic, because for once I’d like to advocate for God. (Not that He needs it, but just go with me.)
It’s beyond cliché to ask the hypothetical question, “What would Jesus do?” Instead, let’s ask a more difficult-yet-salient question, “What does Jesus want right now?” That is, assuming we as believers in Christ were in a situation similar to Kelley Williams-Bolar — and many of us who are African American and live in dense urban areas already are — what is the proper Christian response to this kind of challenge?
At the risk of sounding flip, I must say — this kind of law-breaking isn’t it.
And it’s not because God doesn’t care about our children being educated. As a matter of fact, it’s precisely because God cares about our children that we must be careful. Jesus had some pointed things to say about those who mislead children and cause them to sin. And the apostle Paul also instructed his protégé Timothy to oppose teachers of false doctrine. What this shows us is that God holds to a higher standard those in the position of providing moral guidance, as both parents and teachers do.
So what kind of message does it send for a teacher to skirt the rules for the benefit of her family? How can she tell other students that the rules are for everyone, when she acts as though certain rules shouldn’t apply to her or others in her situation?
More to the point, God wants us to have faith. Not in district reassignment, or voucher programs, or tax redistribution, but to have faith in Him, and His ability to supply our needs. I have no idea if Kelley Williams-Bolar is a believer in Christ or not, but I know many people in similar situations who chose differently in light of God’s providence in their life.
Maybe she could’ve been up front about where she lived and could’ve gotten scholarship assistance from a third party. Maybe there would’ve been people in her faith community who could’ve helped her find a place within the boundaries of that exclusive district. Maybe she could’ve asked her father to share custody of the girls. Maybe all of them could’ve moved in with their father. Or maybe she could’ve challenged her girls to do their best in the less-demanding schools in her area, and done her best to find additional educational resources to help close the performance gap.
I’m not saying these other issues of law and politics and inequity are invalid. They’re very important, but for parents trying to raise their kids, these issues are beside the point.
The point is, God has a whole universe of resources to work with, and if we come to Him with devoted hearts, He will cause all things to work together for good. We don’t need to second-guess His providence by making morally questionable decisions and using situational ethics to justify them.
That’s the lesson I hope Christians walk away with. Just as obedience is better than sacrifice, we must also remember: the wrong thing for the right reason is still the wrong thing.
Video and screen-capture image from WEWS, newsnet5.com.
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The unresolved drama surrounding Bishop Eddie Long and his alleged misconduct with four young men in his congregation raises serious questions about clergy abuse and matters of sexuality in the Black church. But are we ready to be honest? Three scholars respond.
One of the top religion stories of 2010 was the controversy involving Bishop Eddie Long, in which four young men filed civil suits against the Atlanta megachurch pastor accusing him of sexual misconduct and manipulation. When the story broke last September, it generated a variety of responses, but two recurring themes were the issue of clergy sexual abuse and the unofficial “Don’t Ask, Don’t Tell” policy toward homosexuality within the African American church, which was heightened by Long’s outspoken preaching against same-sex relationships.
As UrbanFaith columnist Wil LaVeist remarked last year, Bishop Long is innocent until proven otherwise, and it is not UrbanFaith’s intention to pass judgment one way or the other. The case is scheduled to move into mediation next month. In the meantime, however, we asked three leading Christian scholars to share their perspectives on the larger themes that this scandal has raised for the Christian community, and especially the Black church. Their remarks reflect their own opinions and do not necessarily represent the views of UrbanFaith.
CHERYL J. SANDERS: We Must Confront Clergy Abuse
Because I have not heard of any clear statement from Bishop Eddie Long admitting or denying that he committed the sexual acts alleged by his four young accusers, I can assert neither his guilt nor innocence with any degree of certainty. However, I am convinced that religious leaders and congregations can learn some lessons from the crisis that has arisen as a result of the highly publicized charges against him.
The first lesson is to be aware that clergy sexual abuse can occur in any congregation. Awareness empowers us to be proactive about creating and maintaining safe sacred spaces for children and adults to worship and grow spiritually. It includes offering age-appropriate instruction to our children and teens about how to identify and report inappropriate sexual acts.
Second is the importance of setting boundaries. We cannot assume that everyone who participates in a faith community is automatically equipped and motivated to maintain proper boundaries. How many of our congregations have developed and published guidelines and policies to safeguard interactions between adults and children during church activities and trips? When it comes to sexual harassment and misconduct, it is essential to show everyone where “the line” is before anyone crosses the line.
The third lesson is that our congregations must exercise vigilant stewardship of the physical well-being, mental health, and spiritual potential of our young people. This requires a commitment to do everything in our power to prevent sexual molestation. If it does occur, we have an inescapable obligation to administer discipline to the offender and offer healing to the victim. The issue here is not homosexuality per se, and this scandal brings neither “homophobia” nor hypocrisy to an end in the black churches. Can we develop viable structures of accountability to check those pastors, teachers, counselors and mentors who would gratify their own sexual desires by preying upon the vulnerable young people entrusted to their care? If not, then we would do better by our children to shut our churches down rather than to support and defend their abusers in complicity with crimes against God and humanity.
Dr. Cheryl J. Sanders is Professor of Christian Ethics at Howard University and the senior pastor of Third Street Church of God in Washington, D.C.
HAROLD DEAN TRULEAR: Sex in Its Proper Context
Sexual immorality is dirty.
I offer this as a social scientist who, with Margaret Mead, argues that “dirt” is “matter out of place.” Our yards and parks consist of dirt, but they are not “dirty.” Rather the soil is in place, therefore we pronounce them clean. But if a discarded newspaper covers the soil, the area is “dirty,” not because of dirt, but because of the presence of the paper strewn about. Sex is not dirty, but sex away from its proper context is.
Sexual immorality is sinful.
Much of our revulsion to practices like adultery and homosexuality, and hence the silence of the Black church, reflects our sense of dirt, not sin. The emotional energy exerted toward reviling the “dirty” points to a desire to avoid the “out of place.” Sexual sin is dirty because it is sex out of place, whether fornication or adultery. But the incongruity is even more pronounced when two persons of the same gender engage in sexual activity, because one of the two is “out of place.” Hence, as with all repulsive reactions, we either rail against the dirt or turn our heads.
Sexuality is fragmentary.
One’s sexual behavior never fully defines one’s personhood, therefore to call someone a “homosexual” can only identify a portion of who they are. And, likewise, male heterosexuality can never fully define someone as a “real man.” True manhood and womanhood flow from the Imago Dei, and not from sexual practice. Persons can never be fully defined by, and personhood can never be fully achieved by, any type of sexual behavior.
Jesus transforms dirt to medicine — redeeming that which is out of place.
Jesus sets us free from sin — the sin which separates us from God.
Jesus makes people whole — sending His Spirit into every aspect of an individual life.
Jesus does not throw away or suffer revulsion from dirt; He transforms it. Jesus does not couch sin in terms of cognitive development; He names it and heals it. Jesus does not lift sexuality and sexual behavior to definitive status; He, as part of the Trinity at creation, blessed humanity with it to express union in a manner consistent with His union with the church.
Harold Dean Trulear, Ph.D., is an ordained American Baptist minister and an Associate Professor of Applied Theology at the Howard University School of Divinity.
RANDAL JELKS: The Black Church Needs to Be Honest About Sexuality
Black Christians must fess up and acknowledge that human beings are sexual. Sexual intercourse is a reality. Intercourse is a biological mechanism for procreation and a
pleasurable desire. Like all things, sex can become deviant. By deviant I do not mean same-sex relations, I mean sex can be used to satisfy needs for power, control, and status. By not having frank discussions and theological reflection with Black congregants, biological urges and sexual desires take on a greater place in the imagination of Black Christians than is healthy.
Here’s the problem. Historically, sex was used against Black people. Let’s just think about it for a moment. Slave owners could sexually abuse and rape a slave woman without recourse to the law. The justification for this use of power was the notion that slave women had uncontrollable libidos, proverbial “hot mommas.” After the Civil War, Black people sought to legalize their relationships through marriage, a civil benefit that slavery did not permit. These new marriages attempted to give Black women legal protections that they did not have against powerful and abusive men. Following the war, sex was used in post-emancipation America to justify lynching. A chief justification for lynching was the rapacious nature of Black men, even though a question of property ownership underlined most lynching. Sex and sexuality justified abuse of both black women and men. As a result, many Black men and women tried to suppress their sexuality. They hid their sexual behaviors behind middle-class mores, lest there be another justification to subjugate Black lives.
This attitude should also be placed in another historical context of evangelical Christianity. The evangelicalism that Black Americans adopted and transformed served to give a conflicting outlook about sex, sexuality, and sexual expression. This theology, while promoting fidelity, also promoted a level of prudery about sex that most rural people never had. Attitudes about sex as Black people became urban were supposed to be restrained and only acceptable among married couples. Sexual desire was chastened by calls for “purity,” especially among young women, but purity did stop people from cavorting. The rates of sexually transmitted diseases were terribly high in Black communities long before the advent of the civil rights movement. The evangelicalism that Black people used as a tool of middle-class respectability could not hide the fact that churchgoing people had desires and were acting upon them then as they do today.
Sex or sexuality is not mechanically or psychologically pure. We know this from psychology, anthropology, and biology. Therefore, it seems incumbent on Black Christians to discuss sexuality that happens inside and outside churches in a more thoughtful theological way.
The angry preachments that condemn same-sex relationships are the same ones that are completely silent about the disastrous rates of HIV/AIDS killing Black communities today. This is quite ironic, because the mythic Black church — the liberating Black church — was suppose to be a community where all Black people could find loving freedom and equality as children of God.
Randal Jelks, Ph.D., M.Div., is an Associate Professor of American Studies with a joint appointment in African and African American Studies at the University of Kansas in Lawrence. He is also an ordained clergy person in the Presbyterian Church (USA), and a founder and co-editor of the blog.