Truth-as-identity is not appealable beyond the assertion of identity. Unfortunately, there isn’t much we can do to change this trajectory in the short term. Both Biden and his Education Department deserve condemnation for federalizing the issue. Yet as Trump’s Education Department made clear in 2017, they believe the issue of whether schools should accept the claim that a person can choose his or her own sex is to be decided by states and local school districts. The political solutions thus range from “adopt transgender orthodoxy at a moderate pace” (proposed by the Democrats) to “adopt transgender orthodoxy at a slower pace” (Republicans). Both eventually end up in the same place—the entrenched establishment of transgender orthodoxy.

The Story: The Department of Education’s new rule’s expanding protections for LGBT+ students could lead to punishment for those who disagree with transgender orthodoxy.
The Background: On April 19, 2024, the Department of Education released a 1,577-page document issuing its final regulation under Title IX, intended to clarify sex discrimination by educational programs receiving federal financial assistance. Title IX is a federal civil rights law passed as part of the Education Amendments of 1972. It prohibits discrimination on the basis of sex in any education program or activity that receives federal funding.
Key points of the final regulations include:

Clarification on Title IX’s definition of sex-based harassment and expanded scope of sex discrimination protection, covering stereotypes, pregnancy, sexual orientation, and gender identity
Mandatory responses from schools to sex discrimination incidents
Required supportive measures for affected individuals, ensuring access to education and fairness during grievance procedures
Enhanced protections against discrimination based on pregnancy and related conditions, including specific accommodations like lactation spaces
Reinforcement against retaliation towards individuals exercising their Title IX rights
Support for the rights of parents and guardians in the grievance processes of minors
Prohibition of discrimination against LGBT+ individuals, aligning with the Supreme Court’s Bostock v. Clayton County

This last element is likely to be most significant. In the landmark case of Bostock v. Clayton County (2020), the Supreme Court ruled that Title VII of the Civil Rights Act of 1964, which prohibits employment discrimination based on sex, also protects individuals from discrimination based on his or her sexual orientation and gender identity. In this Title IX final rule, the Department of Education incorporates the Bostock decision’s reasoning, expressly prohibiting discrimination and harassment based on sexual orientation, gender identity, and sex characteristics in federally funded education programs.
One issue not addressed by this regulation is transgender athletes. At a briefing on the regulation’s release, education secretary Miguel Cardona said separate guidance on transgender athletes is forthcoming.
“The Department recognizes that standards for students participating on male and female athletic teams are evolving in real time,” Cardona said. “That’s why we’ve decided to do a separate rulemaking on how schools may determine eligibility, while upholding Title IX’s nondiscrimination guarantee.”
The new regulations will not apply to religious educational institutions. Such institutions controlled by a religious organization may claim an exemption from Title IX provisions that conflict with their religious tenets. The religious exemption in Title IX applies to educational institutions or entities controlled by religious organizations and not to individual students or employees exercising their religious beliefs.
The final compliance deadline for schools and colleges to implement the new regulations is August 2024.
Why It Matters: In 1997, Richard John Neuhaus, a Catholic priest and founder of First Things magazine, proposed Neuhaus’s Law: “Where orthodoxy is optional, orthodoxy will sooner or later be proscribed.”
He meant that when orthodox beliefs are treated as optional within a church or group, they’re tolerated only conditionally. The orthodox are allowed to hold their beliefs (e.g., that a person’s gender is determined by biology) but cannot assert that their views are normative for everyone. Over time, a new liberal orthodoxy arises (i.e., that a person’s gender is determined by chosen identity) that’s intolerant of the old orthodoxy. This new orthodoxy is based on experiential truths (“I feel, therefore I am”) and identity politics rather than on doctrine, tradition, revelation, or even biological reality.
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It’s not only the Grinch—the truth is that each one of us knows all too well our own mistakes and shortcomings. And when it comes to finding someone to blame, the easiest person with whom to find fault is usually oneself. It’s not just you—every one of us has messed up. For by works of the law no human being will be justified in his sight, since through the law comes knowledge of sin (Rom. 3:20).

In the movie How the Grinch Stole Christmas (2000), there is a scene where the main character (played by Jim Carrey) goes on a monologue about his feelings of self-hatred:

The nerve of those Whos. Inviting me down there—on such short notice! Even if I wanted to go, my schedule wouldn’t allow it. 4:00—wallow in self-pity; 4:30—stare into the abyss; 5:00—solve world hunger, tell no one; 5:30—jazzercize; 6:30—dinner with me—I can’t cancel that again; 7:00—wrestle with my self-loathing… I’m booked!

It’s not only the Grinch—the truth is that each one of us knows all too well our own mistakes and shortcomings. And when it comes to finding someone to blame, the easiest person with whom to find fault is usually oneself. Here are twelve good things for Christians to remember when they are tempted to indulge in self-loathing:
1. It’s not just you—every one of us has messed up.

For by works of the law no human being will be justified in his sight, since through the law comes knowledge of sin. (Rom. 3:20)
For all have sinned and fall short of the glory of God. (Rom. 3:23)
If we say we have no sin, we deceive ourselves, and the truth is not in us. (1 John 1:8)

2. Jesus was born in the flesh to do for us what we could not do for ourselves.

For while we were still weak, at the right time Christ died for the ungodly. For one will scarcely die for a righteous person—though perhaps for a good person one would dare even to die—but God shows his love for us in that while we were still sinners, Christ died for us. (Rom. 5:6-7)
For God has done what the law, weakened by the flesh, could not do. By sending his own Son in the likeness of sinful flesh and for sin, he condemned sin in the flesh, in order that the righteous requirement of the law might be fulfilled in us, who walk not according to the flesh but according to the Spirit. (Rom. 8:3-4)

3. All who are in Jesus Christ are no longer under condemnation.

There is therefore now no condemnation for those who are in Christ Jesus. For the law of the Spirit of life has set you free in Christ Jesus from the law of sin and death. (Rom. 8:1-2)
For as by the one man’s disobedience the many were made sinners, so by the one man’s obedience the many will be made righteous. (Rom. 5:19)

4. Jesus gives believers mercy and grace.

For by grace you have been saved through faith. And this is not your own doing; it is the gift of God, not a result of works, so that no one may boast. (Eph. 2:8-9)
Let us then with confidence draw near to the throne of grace, that we may receive mercy and find grace to help in time of need. (Heb. 4:16)

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As a grandparent, you can love your grandchildren freely and unconditionally and without expectation. You can pray for them and you can speak with them to teach them about your Savior. You can model godly living and godly dying.

It’s probably a reflection of my age and stage of life that I find myself thinking more and more about grandparents and grandparenting. In as much as I can read the future, I’m not particularly close to being one myself, but I’m the kind of person who likes to be prepared—to think about future realities so I can be ready if and when they come. I’m especially interested in knowing how to be a distinctly Christian grandparent. And so, as Aileen and I get into the stage of life where we are probably closer in time to holding grandbabies than our own babies, I find myself looking to the Bible to see what it says about being a grandparent. (Also, I was recently asked to deliver a series of messages on the Christian family and didn’t want to overlook a key component of a strong family!)
Frankly, I haven’t found that it provides much explicit guidance on the matter. The passages on parenting are given to parents, not grandparents. It falls primarily to mom and dad, not grandma and grandpa, to raise the children in the discipline and instruction of the Lord. Grandparents need to be willing to allow parents to be parents, and to be careful not to overrule or criticize their children as they carry out the task of parenting. I understand that grandparents ought to be very willing to take on a secondary and supporting role.
But what does that supporting role look like? Based on what I have found in the Bible, based on what I’ve observed in the lives of Christians, and based on a number of grandparents I’ve spoken to, I believe it’s one of influence—of spiritual influence. Let me offer two ways I believe grandparents can take on a role of spiritual influence in the lives of their grandchildren.
Influence Through Prayer
The first kind of spiritual influence comes through prayer. As elderly folk let go of other responsibilities in life and perhaps lose the ability to be as active as they once were, they gain the opportunity to pray more. Not only that, but they’ve had many years to grow in their knowledge of God and their relationship with him, so we trust they are praying better than ever before, that they are more intimate with God than ever before, that they are in a closer friendship with God than ever before. They ought to know the power of prayer and to believe in its necessity.
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