When ‘Judeo-Christian’ Means Christian: The Texas State Board of Education and the Politics of Curriculum
by
Angela Valenzuela, PH.D.
June 26, 2026
Please read Ellie Ashby and Chloe Landen’s important Texas Tribune/Religion News Service article, “As supporters praise Texas’ proposed “Judeo-Christian” curriculum, rabbis say it dismisses Judaism” posted below. The piece reports on this week’s State Board of Education hearings over proposed changes that would require Texas public school students to read Bible stories and passages as part of a statewide reading list. Supporters repeatedly invoked the phrase “Judeo-Christian values” to defend the proposal, claiming that such readings simply acknowledge the nation’s religious and moral origins.
Yet the testimony from rabbis and Jewish leaders revealed something much more troubling: the term “Judeo-Christian” is doing ideological work. It is not functioning as an inclusive recognition of Judaism. It is functioning as cover.
As Ashby and Landen report, Jewish leaders criticized the proposed biblical selections as overwhelmingly Christian in framing, translation, and interpretation. Rabbi Joshua Fixler of Houston’s Congregation Emanu El captured the problem with painful clarity when he described the use of “Judeo-Christian” as “a fig leaf at inclusion.” In other words, Judaism is being rhetorically invoked in order to make a Christian-centered curriculum appear broader, more ecumenical, and more constitutionally palatable than it actually is.
This is precisely the fiction behind the concept of “Judeo-Christian.” The phrase sounds generous. It sounds like partnership. It sounds like interfaith harmony. But historically and politically, it has often served to absorb Judaism into a Christian civilizational story while excluding Muslims, secular people, Indigenous spiritual traditions, and the many other religious and nonreligious communities that make up our society. It is a phrase that points at pluralism while narrowing the public imagination.
Robert O. Smith, associate professor at the Lutheran School of Theology at Chicago, usefully reminds us that the term “Judeo-Christian” was popularized during the Cold War as part of a U.S. civilizational narrative that joined Protestants, Catholics, and Jews against supposedly “godless” enemies abroad, while excluding Muslims and others from the nation’s moral imagination (Ashby & Landen, 2026).
In this sense, “Judeo-Christian” is less a neutral description of shared religious heritage than a political construction. If anything, a Protestant or more specifically—Christian nationalist—reading of the Bible often subtracts from Jesus’ Jewishness by lifting him out of the Jewish world that formed him.
Were this not so, Christians would more fully acknowledge the Jewish festivals, practices, scriptures, and interpretive traditions embedded throughout the New Testament, rather than glossing over them—or treating them as mere background to an otherwise Christian story. The irony is that those who invoke “Judeo-Christian values” often do so in ways that diminish Judaism itself, using Jewishness symbolically while centering a distinctly Christian interpretation of scripture, history, and nationhood.
This is why the Texas debate matters far beyond the reading list itself. What is at stake is not simply whether students should learn about religion. Of course students should learn about religion, history, literature, culture, and the many traditions that have shaped human life. Religious literacy has a legitimate place in public education. But there is a profound difference between teaching about religion and using public schools to advance a particular religious worldview.
The proposed Texas reading list crosses that line. As the article notes, many of the selected passages draw from Christian translations and interpretations, with Jewish texts treated thinly, awkwardly, or in ways that Jewish leaders themselves find troubling. Particularly alarming is the proposed pairing of Lamentations 3 with Holocaust literature, a pairing that rabbis warned could invite students to consider whether the Holocaust was divine punishment for Jews. Whether born of ignorance or intent, such a curricular choice is pedagogically irresponsible and morally dangerous.
This is how Christian nationalism enters the classroom: not always through an explicit declaration that Christianity should rule, but through curricular choices that quietly normalize one religious tradition as the foundation of American identity. It happens when “heritage” becomes a substitute for historical accuracy. It happens when “values” becomes a code word for exclusion. It happens when public schools are asked to carry theological assumptions that belong in families, congregations, seminaries, and houses of worship—not in state-mandated curriculum.
Texas is home to more than 5.5 million public school students. They are Christian, Jewish, Muslim, Hindu, Buddhist, Sikh, Indigenous, secular, questioning, and more. They come from families with deep faith commitments and from families with none. A public school curriculum worthy of them must not narrow their world. It must broaden it.
Moreover, those adhering to traditional Protestant faiths—that are themselves diverse—should be just as concerned. A state-mandated curriculum that instrumentalizes the Bible for nationalist purposes does not honor Christianity; it distorts it. It reduces scripture to a civic ornament and treats faith as a tool of political formation rather than as a living moral and spiritual tradition. For Christians who take seriously the prophetic tradition and the separation of church and state that protects all faith communities, this should be deeply troubling.
That is why this debate is also about democracy. Public schools belong to the public. They should not be used to launder sectarian politics through the language of tradition. Nor should Jewish communities be conscripted into legitimizing a Christian-centered project that many Jewish leaders explicitly reject.
The phrase “Judeo-Christian” may sound inclusive, but in this context, it conceals more than it reveals. It masks power. It rewrites Jewish experience. It excludes whole communities from the story of Texas and the nation. And it asks public schools to do the work of religious formation under the banner of civic education.
The Texas State Board of Education had already given preliminary approval to the contested mandatory reading list that includes Bible passages, with final adoption scheduled for today, June 26, 2026 (Vertuno & Stengle, 2026). The proposal, if finally approved, would take effect in 2030 and would make Texas a national outlier in requiring a state-mandated reading list that includes biblical passages in public school instruction.
Texas students deserve better. They deserve honest history, constitutional fidelity, and a curriculum that respects the full diversity of our state. They deserve to learn about religion without being taught religion. They deserve schools that cultivate understanding rather than impose belonging on sectarian terms. They should also actually be taught the origins of so-called "Judeo-Christianity."
And above all, they deserve leaders who understand that pluralism is not a slogan. It is a democratic obligation.
References
Ashby, E. & Landen, C. (2026, June 25). As supporters praise Texas’ proposed “Judeo-Christian” curriculum, rabbis say it dismisses Judaism. Texas Tribune/Religion News Service.
Vertuno, J. & Stengle, J. (2026, June 26). Texas school board to vote on required Bible readings in public education, Associated Press. https://apnews.com/article/texas-curriculum-bible-board-vote-06530403ff91c10462382422003e109f
As supporters praise Texas’ proposed “Judeo-Christian” curriculum, rabbis say it dismisses Judaism
A required reading list before the State Board of Education would present a predominantly Christian perspective to public school students, Jewish leaders say.
By Ellie Ashby, The Texas Tribune, and Chloe Landen, Religion News ServiceJune 25, 2026, 5:00 a.m. Central







