The Weaponization of the Bible; An honest look at the history of the canon

Here are some thoughts to consider as we begin this larger exploration. The formation of the scriptural canon was a process that took nearly four centuries to reach consensus. During that time—especially in the second century—there existed a diverse range of Christian communities, each with their own texts and theological emphases. The canon as we know it today did not begin to solidify until Christianity gained imperial favor under Constantine.

It’s also essential to understand that the Bible was not written to be read as a literal, surface-level document. It is rich with metaphor, allegory, and a range of literary devices that invite deeper reflection. Origen, an early Church Father, embraced a highly allegorical interpretation of scripture, recognizing its layered meanings. My aim is not to discard the Bible, but to encourage others to engage it on its own terms—not as the rigid idol that evangelical Protestantism has often made it into, but as a living text that points beyond itself. Even the Apostle John reminds believers in his first epistle that the Holy Spirit indwells the saints and teaches them directly. In his gospel, he echoes this, affirming that the Spirit will guide into all truth.

I am not seeking to diminish the Bible. Rather, I am trying to tell the truth plainly and faithfully. The problem lies not with the sacred text itself, but in how it has been used—particularly within Evangelical Christianity. In embracing sola scriptura and rigid frameworks like the Chicago Statement on Biblical Inerrancy, many have unknowingly turned the Bible into an idol. It has been elevated above the living Spirit that gave it breath. The text, once intended as a witness to the Divine and a guide toward deeper communion with the Source, has instead become a tool of dogma, wielded to confine rather than liberate.

This is not to say that the Bible lacks power or depth. Far from it. Within the canon—beneath the layers of doctrine and surface literalism—there lies profound mystical revelation. Woven throughout are echoes of an older, more expansive truth: that we are, and always have been, children of the Creator. Not merely in a metaphorical sense, but as beings imbued with the divine spark from the beginning. The Spirit within us calls us not to blind obedience to the letter, but to a living awareness of our origin, our identity, and our freedom.

Paul writes in Romans that creation groans for the revealing of the children of God. This revealing does not come through doctrinal conformity but through awakening. The Spirit bears witness with our spirit, not with our creeds. The Word became flesh—not a book—and dwelt among us. To reduce the mystery of God to ink on a page is to miss the living fire that burns beneath it. The Bible is not the destination; it is a signpost. When it points us back to the Spirit and to the truth written on our hearts, it fulfills its sacred role.

The development of the biblical canon was a gradual and often contested process in early Christianity, with no single, universally accepted list of scriptures in the first few centuries. The Hebrew Bible, or Tanakh, was largely established by the time of Jesus, though debates over certain books continued, and the Greek Septuagint, which included additional texts, was widely used by early Christians.

One of the earliest proposed Christian canons came from Marcion around 140 CE, who rejected the Old Testament and accepted only a modified version of Luke’s Gospel and ten of Paul’s letters, prompting the early Church to define its own scriptural boundaries. The Muratorian Fragment, dated to the late second century, offered a partial New Testament list that included many of the current books but omitted some, reflecting a developing canon in Rome. Church fathers like Origen and Eusebius in the third and early fourth centuries recognized a core group of texts but noted disputes over books such as Hebrews, James, Revelation, and the smaller epistles.

A major milestone came with Athanasius’ Easter letter in 367 CE, the first known list to match the current 27-book New Testament. Shortly afterward, regional councils in Hippo (393) and Carthage (397 and 419) affirmed the same New Testament along with a broader Old Testament canon that included the Deuterocanonical books. Jerome, in translating the Bible into Latin (the Vulgate), questioned the canonicity of some of these books, but his work nonetheless helped solidify their use in the Western Church. Over time, consensus grew around these texts, shaped by apostolic attribution, theological consistency, and liturgical use, leading to the canon most Christian traditions recognize today.Bottom of Form

The History of the Canon

The formation of the biblical canon was a gradual and often contested process in the early centuries of Christianity. There wasn’t a single, universally agreed-upon “canon” from the beginning. Instead, various early canons emerged in different Christian communities. Here are some key milestones and early canons:

1. The Hebrew Bible (Old Testament Canon)

• The Jewish scriptures (Tanakh) were largely fixed by the time of Jesus, though debates over some books (like Esther, Ecclesiastes, and the Song of Songs) continued.
• The Septuagint, a Greek translation of Hebrew scriptures made in Alexandria, included additional books (now called the Apocrypha or Deuterocanonical books) and was widely used by early Christians.

2. Marcion’s Canon (c. 140 CE)

• One of the first attempts at a Christian canon.
• Marcion, a controversial teacher, rejected the Old Testament entirely and proposed a canon consisting of:
• A heavily edited version of Luke's Gospel
• Ten of Paul’s epistles (also edited)
• His canon forced the early Church to begin clarifying what it did—and did not—accept as Scripture.

3. Muratorian Fragment (late 2nd century, c. 170–200 CE)

• The earliest known list of New Testament books (though the beginning is missing).
• Includes: Four Gospels (implicitly), Acts, 13 Pauline Epistles, Jude, Revelation, and Wisdom of Solomon (possibly), among others.
• Omits Hebrews, James, and 1–2 Peter (though that may be due to the fragmentary nature of the text).
• Reflects a developing canon in the Roman church.

4. Origen (early 3rd century)

• Recognized a wide range of books, including all four Gospels, Acts, Paul's epistles, 1 Peter, 1 John, Revelation, and others.
• But noted disputes about Hebrews, James, 2 Peter, 2–3 John.

5. Eusebius of Caesarea (early 4th century)

• Divided Christian writings into three categories:
• Recognized (homologoumena): Gospels, Acts, Paul’s letters, 1 Peter, 1 John, Revelation
• Disputed (antilegomena): James, 2 Peter, 2–3 John, Jude
• Heretical: Gospel of Thomas, Gospel of Peter, Acts of Paul, etc.

6. Athanasius’ Festal Letter (367 CE)

• First known list to match exactly the 27 books of the current New Testament.
• Highly influential, especially in the Greek-speaking East.
• Also recommended reading other books (like the Shepherd of Hermas) for edification, but not as Scripture.

7. Councils of Hippo (393 CE) and Carthage (397 & 419 CE)

• In North Africa, affirmed a canon of 46 Old Testament books (including Deuterocanonical books) and 27 New Testament books—matching the Roman Catholic canon today.

8. Jerome and the Vulgate (late 4th–early 5th century)

• Jerome translated the Bible into Latin.
• He distinguished between canonical books and ecclesiastical books (e.g., he was skeptical about the Apocrypha).
• However, the Latin Church eventually accepted the full Vulgate as canonical.

Summary of Early Canons:

• No universal canon existed before the 4th century.
• Diversity of opinion existed on books like Hebrews, James, Revelation, and some Catholic epistles.
• Church councils, usage in liturgy, theological coherence, and apostolic attribution eventually shaped the accepted canon.

In short, the early canons were fluid and debated, with significant variation before a more consistent consensus emerged in the late 4th century.

Evangelical Christianity expanded sola scriptura way beyond the original meaning of the reformers and the Chicago Statement of Inerrancy turned the bible into a weapon of control for people who want to maintain a literal understanding of the book. Anyone who honestly looks at this history should readily admit that the bible has been given a perverted purpose that diminishes the spirituality that Jesus taught.