The State Board of Education in Texas is set to vote next week on a proposal that would mandate the reading of approximately a dozen Bible passages and religious stories by schoolchildren, reigniting the ongoing debate surrounding the role of religion, particularly Christianity, in public education.
A thorough examination of the proposed religious excerpts, which are part of a larger collection of around 200 passages that may be designated as required reading from kindergarten through high school, reveals a significant reliance on Christian viewpoints without providing clear context for the historical or devotional significance of the stories.
Under the new curriculum, students as young as six would engage with biblical narratives such as “Noah’s Ark,” “David and Goliath,” and “Daniel and the Lion’s Den,” which are to be presented through picture books in their English classes. The story of Daniel will be sourced from the Christian Broadcasting Network, an organization founded by televangelist Pat Robertson in the 1960s.
In fourth grade, students would read Luke 14:7-11, a New Testament passage in which Jesus states, “All those who lift themselves up will be made humble. And those who make themselves humble will be lifted up.”
This much-debated reading list, which received preliminary approval from the education board in April, specifies the use of certain Bible translations, potentially affecting the interpretation and message conveyed by the passages.
Since the Christian scriptures were not originally written in English, translating the original Greek and Hebrew texts has historically led to intense discussions over the most accurate representation of the material.
For example, one of the required readings for high school English is the second chapter of Genesis, which details the creation of Adam and Eve. The proposal mandates the use of the New International Revised Version of the Bible, a simplified English translation designed for readers at a third-grade level.
This translation aims to help “new Bible readers of all ages and abilities to understand God’s Word,” according to its online mission statement.
In the version of Genesis intended for Texas schoolchildren, God creates a variety of animals to provide Adam with a companion, ultimately crafting a woman from one of Adam’s ribs when none of the animals suffice. Eve is portrayed as the “helper that was just right” for Adam.
Other translations portray Eve in varying ways: The New Revised Standard Version Updated Edition describes her as “a helper as his partner,” while the Contemporary English Version calls her “the right kind of partner for the man.” The King James Version refers to her as a “help meet” for Adam, and the New American Bible, Revised Edition describes her as “a helper suited to the man.” Additionally, the Tanakh, or Hebrew Bible, presents its own interpretations and commentaries on Eve’s relationship with Adam, and Islamic tradition views Adam as the first prophet, offering further diverse interpretations.
David Holland, a professor of New England church history at Harvard Divinity School, noted that selecting a particular Bible translation can favor a specific religious perspective.
“When you choose a translation created within a particular religious context, you inevitably privilege certain Christian interpretations of that text,” he explained in an interview.
The proposed curriculum includes only one scriptural reference from the Tanakh, specifically Lamentations Chapter 3. Notably absent are translations accepted by Catholic doctrine and sacred texts from other religious traditions.
The State Board of Education is anticipated to cast a final vote on the reading list during its meeting in Austin from June 22 to 26. If the proposal is approved, the changes are scheduled to take effect in 2030.
Concerns over potential divisiveness have been raised, particularly regarding the inclusion of specific passages from the King James Bible, a translation steeped in Protestant history.
Chad Seales, an associate professor of religious studies at the University of Texas at Austin, remarked that the King James Bible was utilized in public education until the 1950s, leading many Catholic parents to establish parochial schools to prevent their children from being exposed to Protestant theology.
“Compulsory religion in public education is bound to create divisions,” he said.
Nonetheless, Seales acknowledges the value of biblical literature in public schools.
“Growing up in the evangelical Christian tradition, I encountered numerous biblical passages. It seemed odd that my high school educators overlooked the many biblical references present in Western literature,” he noted.
“Ignoring religion entirely does not aid students in grasping American history, yet mandatory religious instruction restricts their understanding of faith in its historical, social, or cultural contexts,” he added.
Others challenge the appropriateness of religious narratives and Bible passages in public schools attended by a diverse student body that includes atheists, agnostics, and children from various faith backgrounds.
Rebecca Bell-Metereau, a Democratic member of the education board who opposed the proposed reading list in April, emphasized, “Our public schools should not be transformed into Sunday schools given the healthy representation of other religions and non-religious individuals in our community.”
Proponents of including religious texts in the curriculum argue that these readings will help students gain insight into the foundational principles and values that have shaped the nation.
Julie Pickren, a Republican board member, stated that the readings are designed to provide “important insight into the moral and philosophical traditions that have influenced Western civilization.”
“A classical approach to education, which emphasizes the careful examination of primary historical documents, is essential for developing robust critical thinking skills among students,” Pickren remarked in an email. “Direct engagement with original texts allows students to evaluate ideas and foster a deeper understanding of the principles that have shaped both the USA and Texas.”
While the proposed curriculum does not include verses typically used to affirm the divinity of Jesus, many mandated passages reference God, Jesus, Satan, and other divine figures.
Seventh-graders would be required to read The Eight Beatitudes, a collection of Christian blessings from one of Jesus’ most renowned sermons, which includes statements like “Blessed are the poor in spirit: for theirs is the kingdom of heaven.”
In high school, students would study 1 Corinthians 13, which emphasizes the importance of love, stating, “If I speak in the tongues of men and of angels, but have not love, I am a noisy gong or a clanging cymbal.”
Sixth-graders would be encouraged to reflect on Matthew 6:25-34, which advises against anxiety and points to nature as a testament to divine provision.
Other required passages encompass the Parable of the Prodigal Son, illustrating themes of forgiveness, and several chapters from the book of Job, where faith is tested by Satan. Additionally, two readings are sourced from the Hebrew Bible: Ecclesiastes 3, which contemplates the transient nature of life, and Psalm 23, expressing trust in divine guidance.
Certain passages may pose challenges for educators due to their nuanced interpretations.
Fifth-graders, for instance, would read two chapters about Moses from Exodus, a narrative considered integral to American history. Holland noted that the Exodus story was utilized during the American Revolution to draw parallels with King George, whom colonists likened to the pharaoh in Exodus.
Moreover, Black Americans have drawn inspiration from the Exodus narrative in their struggle for civil rights and recognition.
However, Holland cautioned that these same texts have historically been misused to support morally and ethically objectionable practices, including the justification of human slavery and the genocidal treatment of indigenous populations.
“To teach these texts responsibly requires equipping students with an understanding of their complex historical and political implications,” he asserted.
Seales remarked that the proposed reading list encompasses intricate issues that demand skilled educators.
“I question how a public school teacher could be adequately prepared to guide students through the complexities of scriptural interpretation,” he stated.
Bell-Metereau opposes the inclusion of these texts in the public school curriculum, viewing it as a violation of the Establishment Clause of the Constitution, which prohibits government imposition of religion.
“The belief that we are a Christian nation persists despite the Establishment Clause,” said Bell-Metereau, who is a professor emerita in English at Texas State University.
Conversely, Pickren contends that offering students the chance to study the Bible’s historical and literary impact would enhance their educational experience.
Republican board member Evelyn Brooks expressed her support for utilizing certain biblical principles in public education, particularly when they convey clear moral messages, such as “treating your neighbor as yourself.”
However, board member Gustavo Reveles, a Democrat, voiced concerns about the potential for indoctrination.
“The separation of church and state is crucial for protecting the rights of every community member, and I find the push to include one religion in our curriculum troubling,” he remarked.
He suggested that incorporating readings from other religious traditions, such as the Quran, could make the curriculum more inclusive.
“Yet, even that would still leave me feeling uneasy,” he added.
