A Fitting Place for the Bible in Public Schooling
November 01, 2025
When done for the sake of cultural literacy in an objective, secular manner, even-handed instruction reflects the spirit of federal law
The place of the Bible in public schools is once again the focus of high-profile debates. In Texas, the state board of education approved K-5 reading materials that included multiple lessons devoted to Bible stories. In Oklahoma, the state superintendent of public instruction vowed to put a Bible in every classroom and to increase attention to it in social studies standards. Louisiana, Arkansas and Texas passed laws to post the Ten Commandments on school walls. Other states are considering similar legislation.
Although the Ten Commandments laws have faced a rocky road thus far, the ultimate fates of all these experiments remain to be seen. Lawsuits have been filed against some and have been promised against others because of concerns on the part of some citizens that they promote particular religious views above other perspectives. What is obvious from these controversies is this: Confusion often swirls around whether and how to teach students about the Bible in public education.
A historical perspective helps illuminate things. It is a common misconception that in earlier times, all American public schools regularly required the Bible to be read in the classroom. But American public education has its roots in the 19th-century common school movement, and the reality is that practices in common schools varied by geography and time period. Many common schools read the Bible, at least in some periods. Others did not.
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Authentic But Not Exclusive: Teaching About the Bible in High School
By Kelly O'Riley
Since 2020, I have enjoyed the privilege of teaching a social studies elective called 鈥淚nfluences of the Bible鈥� at Fern Creek High School in Louisville, Ky., a Title I school with one of the most diverse student populations in our school district. Our 1,600 students speak almost 30 languages.
My top priority as I teach the course is to honor students鈥� First Amendment right to religious liberty, which includes freedom in religious expression and freedom from endorsement of any religion (or none). While students are welcome to share personal beliefs and experiences, I maintain neutrality by not disclosing my own views. This helps ensure no single perspective is portrayed as authoritative.
My goal is not to change students鈥� beliefs but to offer resources that help them think about the Bible in unfamiliar, thought-provoking ways 鈥� while honoring the unique ideas they bring to class.
Another objective is to create a space for students to engage in critical conversations with each other. Rather than ask students to memorize Bible trivia or parrot theological arguments 鈥� both of which require students to produce a 鈥渞ight鈥� answer 鈥� I ask them to contribute their perspectives to our discussions and practice expressing these views through constructive dialogue with each other.
We live in a highly competitive society that often values debate over understanding, so I want students to master the art of civil discourse, especially on sensitive topics, before they reach the age of civic responsibility.
Diverse Lenses
To support these goals, we examine the Bible through various academic lenses (literary, historical and cultural) to analyze the immense impact of this sacred text. Instead of asking what is the 鈥渞ight鈥� interpretation of a passage and how it applies to our personal lives, the non-devotional questions we consider include:
What insights emerge when we analyze the Bible like other literary texts?
How does historical and geographic context shape our understanding of biblical passages?
In what social and cultural settings have people invoked the Bible and to what ends?
The first six weeks of the course introduce students to the academic study of religion, guided by principles of religious literacy endorsed by the American Academy of Religion. These principles assert that all religions are (1) internally diverse, not monolithic; (2) dynamic and evolving over time; and (3) embedded in culture.
These guidelines steer our discussions away from normative debates and instead toward a common ground where opposing views are embraced as authentic, but not exclusive. We then apply these principles to a wide variety of texts, including biblical passages from different editions and translations, academic essays, podcasts, visual art, TV/film, popular music, archaeological artifacts and related sacred texts such as the Quran.
Instead of traditional multiple choice or written assessments, I use performance-based rubrics to measure students鈥� proficiency in engaging with and communicating their interpretations of the texts we examine together.
Parental Access
Transparency and flexibility have been crucial to the growth and longevity of the course. I post my course materials online for parents/guardians to review prior to instruction. Students may opt out of assignments they find to be an imposition on their faith or conscience and instead complete an alternative assignment that we develop in collaboration.
Students are free to use any edition or translation of the Bible they prefer. For those without a preference, I provide excerpts from the New Revised Standard Version. For their final assessment, students create a vlog (video blog) entry that applies the principles of religious literacy to a biblical passage of their choice.
Teaching this course has been by far the most enriching and fulfilling experience of my career. Every year I learn from and grow with my students, and every year they beg me to offer a similar course on sacred texts from other religious traditions.
For more information about the course requirements and expectations, you can view the syllabus at .
Kelly O鈥橰iley is a national board-certified social studies teacher at Fern Creek High School in Louisville, Ky.
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