Bloch contends in his lawsuit that Sousa’s actions against him were unfair and did not follow constitutional procedures, including those required in school policy. His lawsuit also asserts that school policies censor speech. Bloch said the lawsuit is a “very uncomfortable process,” but he wants to help other educators feel free to speak without fear of losing their jobs. 

David Bloch, head coach of a Vermont high school snowboarding team, told two students on his team a scientific fact: that males and females have different physical characteristics based on their DNA. One day later, the school district superintendent fired him, accusing him of engaging in gender identity harassment that violated school policies.
On July 17, attorneys at Alliance Defending Freedom filed a lawsuit on Bloch’s behalf. Bloch wants reinstatement in his job as head coach of the snowboarding team he founded in 2011 at Woodstock Union High School in Woodstock, Vt.
Bloch also asked the court to rule that the laws, policies, and actions of the Windsor Central Supervisory Union school district, the Vermont Principals’ Association, and the Vermont Agency of Education violated his constitutional rights.
Bloch alleged that the school district fired him as retaliation for expressing personal beliefs about differences between males and females. The school district had never reprimanded or disciplined him before, and he had never received a complaint. As a devout Roman Catholic, he believes God creates males and females with immutable sex characteristics determined by their chromosomes.
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Let Psalms 88-89 encourage you. Remember, when our peace is in jeopardy and pain threatens our joy, the way forward is through prayer and praise. It is Christ, our good Shepherd, who gives us joy and peace in the midst of our pain.     

Have there been times in your life when you wanted to sing of the love of the Lord, but you felt paralyzed by pain, or choked by chaos? This has certainly been the case for me. Thankfully, when my peace is in jeopardy and pain threatens my joy, the psalms point me again to Christ. This is especially the case with Psalms 88 and 89, which teach us that the way through pain is prayer and praise. Ultimately, it is Christ who gives us joy and peace in the midst of our suffering.
Psalm 88
Troubled Soul
The psalmist begins by crying out to the God of his salvation in the midst of suffering (Ps. 88:1-12). His “soul is full of troubles” (v. 3) and he “has no strength” (v. 4). He cries to the Lord, “You have put me in the depths of the pit” (v. 6) and “Your wrath lies heavy upon me” (v. 7). Like the psalmist, but in a far greater way, Jesus’s soul was full of troubles; His Father and His closest companions shunned him. God’s wrath was laid heavy upon Him “so that he might be just and the justifier of the one who has faith in Jesus” (Rom. 3:26). Let us, then, in the midst of our suffering cry out day and night to the God of our salvation.
Tireless Supplication
In the midst of his sincere questions arising from his severe suffering, the psalmist perseveres in prayer (Ps. 88:13-18). Suffering has been his companion since his youth and the duration, along with the severity, has resulted in darkness being his only friend. In fact, the psalm ends on a note of darkness, “You have caused my beloved and my friend to shun me; my companions have become darkness” (v. 18). But this darkness serves to reveal the need for light. And when Christ came as the light of the world He fulfilled this need. Seen through the lens of the cross, then, Psalm 88 gives us hope without minimizing the pain and darkness that is the experience of every believer.
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The Heritage Foundation invited 13 scholars to contribute to “The Critical Classroom,” a volume that uncovers the often surreptitious application of critical race theory and analyzes the effects that such a biased theory has on teachers and students alike. (The Daily Signal is the news outlet of The Heritage Foundation.) “The Critical Classroom” traces the origins of critical race theory and explains that racist institutions, such as slavery and Jim Crow laws, violated our nation’s ideals—and adds that America is not systemically racist.

“There is little to no evidence that critical race theory itself is being taught to K-12 public school students,” The Associated Press wrote recently.
If that’s true, why would the National Education Association, the nation’s largest teachers union, invest in a campaign to keep the theory in K-12 instruction? That is, how could the union keep critical race theory in classrooms if it wasn’t there in the first place?
The answer is simple: School officials around the country not only are teaching critical race theory’s components, such as “intersectionality,” to K-12 children. They also are applying the theory’s principle that discrimination is appropriate and necessary for school activities in the form of mandatory racial affinity groups. For example, where students are separated by skin color for different school functions.
Racial prejudice left a shameful mark on America’s past, but contrary to what critical race theorists believe, racism does not define America. And racial discrimination has no place in law or culture today.
The Heritage Foundation invited 13 scholars to contribute to “The Critical Classroom,” a volume that uncovers the often surreptitious application of critical race theory and analyzes the effects that such a biased theory has on teachers and students alike. (The Daily Signal is the news outlet of The Heritage Foundation.)
“The Critical Classroom” traces the origins of critical race theory and explains that racist institutions, such as slavery and Jim Crow laws, violated our nation’s ideals—and adds that America is not systemically racist.
Yet radical activists who aim to keep critical race theory in schools want students to believe that America’s laws and cultural institutions are beyond repair.
As Heritage’s Mike Gonzalez writes in the opening chapter of “The Critical Classroom”:
If, from the start, one teaches the young population that the system of beliefs of their parents and grandparents has produced an oppressive conceptual superstructure, and that they must begin de novo, then one can change society’s blueprint in a generation or two.
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