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 1. John Bunyan's Life John Bunyan (1628-1688), Puritan writer and preacher, is known today for his works of spiritual allegory. He was born in Elstow, near Bedford, to Thomas Bunyan, a metal-worker, and Margaret Bentley. The eldest of three brothers, he was sent to the local school where he received a basic education in reading and writing. He then took over his father's trade and began to read widely, mainly ballads and chivalric romances. His career as a tinker ended abruptly when he was drafted into Oliver Cromwell's Parliamentary army in 1644. For the following two and half years he lived in a garrison in Newport Pagnell. The actual details of his military career are not known and he only refers to this period of his life once in his later works. It has been suggested that it was while he was in the army that he became influenced by the radical sectarian preachers, which may account for his later calling as a preacher. In 1647 his company was disbanded and he returned to Elstow to resume his trade. He married his first wife around two years later and had four children, the first of whom, Mary, was blind. However, during this period Bunyan suffered some form of psychological breakdown -- he describes this in his later work, Grace Abounding to the Chief of Sinners (1666). He began to read more Biblical and spiritual works, which convinced him that he was a sinner who would go to hell. In order to counter this, he gave up his more frivolous pursuits, such as bell-ringing, and devoted himself to Bible study. He also made the acquaintance of people involved in religious sects, such as the Ranters and Quakers, and read their literature, which he later rejected. The works of Luther had more influence over Bunyan, but it was probably his membership of the Bedford Church which was the most formative act for his future career as a preacher.
Bunyan joined the Independent Church during the early 1650s and by 1655 he was allowed to preach to the congregation, or 'brethren'. This Church held a rather more relaxed attitude towards faith. While there, Bunyan suffered from extreme mood swings and depression -- at times he experienced joy as he was convinced that he was in God's grace, at other moments he fell into despair and despondency, sure that he was going to hell. However, his growing confidence and talents as a preacher must have contributed to his revelation that he was one of the elect. Indeed, he used the spiritual experiences that he had undergone to provide inspiration and hope for those to whom he preached.
The question of who could and who could not preach in public was a highly contentious issue during the mid-seventeenth century. The Puritan and more radical sects adopted more liberal attitudes towards preachers, even allowing women to preach in certain circumstances. Women preachers were generally denounced by the State and frequently arrested. Bunyan's role as a lay preacher was not so contentious but caused similar problems. Preachers who did not have a conventional spiritual background came into conflict with the Clergy of the established church, who saw them as undermining their position and not representing the true Word of God. In addition, there were debates between non-conformist preachers. Bunyan became involved in theological disputes with Quaker preachers, which resulted in his first published work, Some Gospel-Truths Opened (1656). It was not uncommon for preachers to publish these spiritual debates. Other male and female preachers also published their opinions in pamphlet form, which resulted in a large printed culture based upon religious belief. Such texts often led to the publishing of yet further works, as those attacked in the original replied with a counter-argument in a subsequent pamphlet. This was the case with Bunyan's work, as Quaker writers published texts refuting his allegations.
In 1658 his first wife died and Bunyan published A Few Sighs from Hell which chronicled his recent spiritual torments. The following year he married his second wife Elizabeth and published The Doctrine of the Law and Grace Unfolded . This text marked an important moment in Bunyan's literary career. It is a dense theological work which includes a detailed explanation of the Calvinist doctrine of works and grace. This established Bunyan as a serious and intelligent theological writer.
Up to this time, Bunyan and other members of all Puritan sects enjoyed relative freedom; however, with the Restoration of Charles II in 1660, the situation changed dramatically. As an active preacher and writer, Bunyan's work was quickly noticed by the authorities and in November of 1660 he was arrested whilst preaching at a conventicle -- an unauthorised religious service. He was charged with unlicensed preaching and not attending an authorised church. The trial took place in 1661 and he was sentenced to three months in prison. However, because he refused to promise not to preach again, he remained in prison for the next twelve years. He was allowed some periods of parole and even managed to attend some meetings at the Bedford Church, but for the majority of this time he was incarcerated. Bunyan passed the time by, ironically, preaching to fellow prisoners, making shoelaces in order to support his family, and writing.
The texts that he wrote over this twelve-year period are those that have shaped Bunyan's reputation today. He moved away from dense theological doctrine and attempted to present his spiritual beliefs in a form which would appeal to a wider audience. Perhaps his experience with the other prisoners served as motivation for this stylistic change. Profitable Meditations (1661) used verse form to discuss religious doctrine, I Will Pray with the Spirit (c.1662) defended prayer and Christian Behaviour (1663) took the form of a conduct manual. The Holy City (1665) described Bunyan's vision of the Puritan millennium, and then in 1666 Grace Abounding, one of his most important works, was published. This work chronicled Bunyan's spiritual struggle with his faith, and his move from despair to enlightenment. It is also thought that he began to write the first part of The Pilgrim's Progress whilst in prison.
Bunyan was released in 1672 after a Royal Pardon and he then became pastor of the Bedford Church, which included a licence to preach. For the rest of his life he travelled round the Midlands as a Nonconformist organiser. His commitment and activity earned him the nickname 'Bishop Bunyan'. However, the threat of imprisonment was always with him and this was realised in 1677 when he was imprisoned for six months. He used this as an opportunity to finish The Pilgrim's Progress which was published in 1678. This work is probably the best known of Bunyan's writings and is read by adults and children alike. It is an allegorical story of the path from sin to redemption and thus mirrors Bunyan's earlier autobiographical work, Grace Abounding. The tale centres around the character of Christian, who begins the text as a confused and perplexed sinner, and who realises that he must leave his home and family in order to save himself. He suffers a number of trials and hardships which ultimately serve to strengthen his faith. Despite the allegorical nature of the text, Christian is a sensitively drawn and at times very well-rounded character who captivates the reader's attention. Bunyan thus achieved his ambition to reach a wider audience, which was confirmed by the fact that, in the last ten years of Bunyan's life, eleven authorised editions of the work appeared, and the book was also published in New England and translated into French, Dutch and Welsh.
In 1680, Bunyan published another allegorical work, The Life and Death of Mr Badman, but this focused on sin, rather than redemption. The text is a detailed examination of the sins of Restoration society, which addresses the issues of crime and punishment. This was followed in 1682 by The Holy War, another text concerned with spiritual struggle, and then finally in 1684 by the second part of The Pilgrim's Progress. In this second part it is Christian's wife, Christiana, and her family who form the focus of the narrative. Again her spiritual trials and strengthening faith are detailed. In addition to these works, Bunyan was an extremely prolific writer of theological treatises, poetry, sermons and other religious texts. In total he wrote nearly 60 works, a large number of which were published after his death. Bunyan spent much of the latter part of his life in caring for his congregation, but he was always concerned with persecution, particularly towards the end of Charles II's reign: so much so, that in 1685 he made a deed of gift to his wife of all his possessions, thus safeguarding them from confiscation. The advent of James II in 1687 reversed the situation as toleration was offered to members of all sects. It is rumoured that Bunyan was offered a greater involvement with James' court, but he declined this.
Bunyan died of a fever at the house of a friend on 31 August 1688. During his life he saw great change, both politically and personally. His literary and spiritual career were united and his works exhibit a great concern for those he encouraged to pursue the nonconformist faith. This was mirrored in activities he undertook throughout his life. In his works he attempted to provide reassurance and hope for his fellow Christians and it is this which gives the works their enduring and realistic appeal.
Bunyan's work has had an enduring appeal. The straightforward narrative of Pilgrim's Progress has ensured that the text has remained an important spiritual work for both adults and children. This spiritual attraction has extended beyond the Christian world as other religions, such as Islam, have also found inspiration in the individual struggle of Christian. A complete set of Bunyan's works is now available and it is easy to find copies of the texts on the Internet. In fact, interestingly, the Internet is a major source of material on Bunyan with both literary critics and religious organisations responsible for sites devoted to him. Probably the most well known contemporary writer on Bunyan is Roger Sharrock. Sharrock has produced both critical texts and editions of Bunyan's work, and is the general editor for the complete edition of the texts. Vincent Newey has also written extensively on Bunyan, including editing a volume of essays on Pilgrim's Progress in 1980.
Pilgrim's Progress in particular has also been of interest to various strands of literary theory. Stanley Fish attempted to deconstruct the work and Marxist writers have also considered the political and social backgrounds of the text. Reflecting the period in which Bunyan was writing, historical critics, such as Christopher Hill, have written on Bunyan's relationship to Puritanism in general and how Bunyan's narratives represent the Puritan ideal. It is a testament to Bunyan's literary skill that his texts have been considered inspirational in both a religious and secular context through to the present day. The power and simplicity of the narratives ensure that his work will continue to evoke such responses and retain an important place in the literary canon. 2. Summary
In The Pilgrim’s Progress from This World to That
Which Is to Come, John Bunyan strove to dramatize through
allegory the pilgrimage that a Christian must undertake to get safely “from
this world to that which is to come.” Bunyan’s
protagonist, Christian—warned by the allegorical figure Evangelist to flee the
“wrath to come”— forsakes a wife and four children (the same number Bunyan left
behind when he went to prison in 1660) when they refuse to accompany him,
despite the chidings and ridicule of neighbors. Although two neighbors,
Obstinate and Pliable, try to drag him back by force, he manages to make it
through the Slough of Despond and past Mr. Worldly-Wiseman, who counsels him
against Evangelist’s preaching, to the Strait Gate through which one must pass
to go to the Celestial City. Good Will opens the Gate for him when he discovers
Christian’s brokenhearted repentance for sin. Entering the Gate, Christian
makes his way to Interpreter’s House (suggested perhaps by the church at Bedford),
where Interpreter enlightens him from
Scriptures about the difficulties of the journey and explains how he can
overcome them. Rested and illumined, Christian heads directly to the cross,
where the heavy burden of sin and guilt he has borne fall immediately from his
back. He proceeds with greater confidence without this burden, but he faces
difficulty all along the way, constantly tempted to leave the path by such figures
as Simple, Sloth, Formalist, Hypocrisie, Timorous, and Mistrust. Resting after
an arduous climb up the hill Difficulty, he reads from his Roll (the
Scriptures) for encouragement, then places it under his head and goes to sleep.
When he awakens, he leaves without the Roll and has to return “with sorrow” to
find it, for he cannot reach the Celestial City without it. At the Porter’s
Lodge, Watchful, Piety, Prudence, and Charity supply much-needed encouragement
and, still fearful for the rest of the journey, arm him with Sword, Shield,
Helmet, Breastplate, All-Prayer, and Shoes that will not wear out. They also
show him a vision of the Delectable Mountains of Immanuel’s Land within sight
of the Celestial City. Thus outfitted, Christian overcomes Apollyon (the
Destroyer) in hand-to-hand combat. All-Prayer enables him to pass unharmed
through the Valley of the Shadow of Death that winds just above Hell itself.
There Christian overtakes Faithful, who shares with him the cost of
discipleship. Along the way, they encounter Talkative, whose faith “hath no
place in his heart, or house, or conversation,” but rather “all he hath lieth in his tongue, and his Religion is to make a noise
therewith.” Extended conversation with Talkative gives Christian and Faithful a
chance to explain what true religion consists of: an experimental confession of
faith in Christ; a life answerable to that confession (a life of holiness);
and, above all, the practice of faith. Upset with the peevishness of the
pilgrims, Talkative bids them farewell. Once again, Evangelist appears and encourages
them just in time, for they now reach Vanity Fair, which has claimed the lives
of many faithful pilgrims. The Fair offers for sale all sorts of worldly
merchandise. Not unexpectedly, fairgoers take offense at the clothing, speech,
and disdain of the pilgrims and consequently beat Christian and Faithful,
smearing them with dirt, locking them in a cage, and ridiculing them. When the
brash pair preach and win some converts, Judge Hate-Good and a jury composed of
no-goods of Vanity try and condemn Faithful to death. Christian, however,
though remanded to prison for a time, manages to escape. No sooner has
Christian lost Faithful than he is joined by Hopeful for the last leg of his
journey. Deceptive company and dangerous temptations still lurk along the way,
trying to lure them astray. They nearly perish at Doubting-Castle, owned by the
giant Despair and his wife Diffidence, but Hopeful helps Christian overcome his
depression by recalling previous victories. Just when the giant is ready to
destroy them, Christian finds a key in his bosom, called Promise, that will
open any lock in Doubting-Castle. They come quickly to the Delectable Mountains
and are within sight of the Celestial City. Shepherds—Knowledge, Experience,
Watchful, and Sincere—feed them and direct them to the right path, warning them
to beware of flatterers and not to sleep on the Enchanted Ground. Ignorance
joins them, thinking he can enter the Celestial City even though he has not
passed through the Strait Gate, and keeps them company the rest of the way.
Little-Faith, a good man from the town of Sincere, joins them in time to get a lecture
about Esau’s selling of his birthright and about the courage of Christian.
Flatterer nearly diverts them from the way, but Christian and Hopeful pass
through the Enchanted Ground without going to sleep and enter safely into
Beulah Land, where angels meet them. One danger still stands between them and
the Celestial City: the River of Death. Their hope in Jesus Christ, however,
gives them courage to pass through to the other side. Ignorance reaches the
very gates of the heavenly Jerusalem but is thrown into outer darkness because
he has entered as a thief and robber. Only the pilgrims who have come by the
way of the Wicket Gate were welcomed.
The
story of Christiana, which Bunyan added in 1694, repeats his theme of the
Christian pilgrimage, and most of the personae are the same. Great-Heart,
however—who plays a nominal role in Christian’s saga—becomes the hero and guide
in Christiana’s, lending the male power that her feminine sensibilities are
thought to require and fighting her battles on her behalf. Christiana’s journey
lacks the terror and sheer drama of Christian’s. By this time, Bunyan seemed
ready to open heaven’s gates more readily for those who would claim some morsel
of sincerity. None of the pilgrims has to pay the price Faithful did; the age
of persecution has passed. 3. Themes
The Pilgrim’s Progress can be properly
understood only within the framework of Puritan theology. In the Puritan view,
the most urgent human concern is salvation—to go to heaven. Although salvation
is a free gift of God, it requires a complete detachment from all earthly ties
and single-minded preoccupation with heavenly concerns during this life. The
way is difficult and few make it through from the City of Destruction to the
Heavenly Jerusalem.
The narrative conveys and confirms the
primary Puritan beliefs: that God’s grace is sufficient to enable the Christian
to remain faithful during the arduous pilgrimage from life to death; that the
goal of Christian life is the heavenly city, and life here and now is only a
preparation to which the faithful must commit themselves unreservedly; that the
Bible is the main guide for the journey, but other agents (the Church) also
offer vital encouragement and assistance; and that true religion consists in
deed rather than in word. 4. Christian, the Protagonist Christian,
an example of all God-fearing Protestants, whose adventures are recounted as
events in a dream experienced by the narrator. Originally called Graceless, of
the race of Japhet, Christian becomes distressed with his life in the City of
Destruction and insists that his wife and four children accompany him in search
of salvation. When they refuse to leave, Christian determines to set out alone.
Henceforth his life story consists of hardships, sufferings, and struggles to overcome
obstacles—physical, human, and emotional—that beset his path. At the outset,
Christian’s family and neighbors, Pliable and Obstinate, try to dissuade him
from breaking away from his sins of the past. Then Evangelist appears with a
parchment roll on which is inscribed, “Fly from the
Wrath to Come.” On his long journey, Christian finds that human beings he meets
offer distractions and hindrance, even bodily harm and violence. Mr. Worldly
Wiseman turns him aside from his set purpose until Evangelist intervenes.
Simple, Sloth, Presumption, Formalist, Hypocrisy, Timorous, and Mistrust seek
to dissuade or discourage Christian because of the rigors of the straight and
narrow way. The Giant of the Doubting Castle and his wife beat and torture
Christian and Hopeful. In the Valley of Humiliation, Christian engages in
mortal combat with a monstrous creature named Apollyon for more than half a day
but at last emerges triumphant. In many times of peril, Christian is fortunate
in having companions who can assist him: Evangelist, who gets him out of
difficulties or warns him of impending strife; Help, who assists him to get out
of the Slough of Despond; Faithful, who is by his side at Vanity Fair; Hopeful,
who comforts him at Doubting Castle and encourages him to give up bravely at
the River of Death. In this narrative of a pilgrim’s adventures, Christian must
constantly overcome temptations and dangers that will thwart his goal, impede
his progress toward eternal life, or prevent him from reaching Heaven; but with
the aid of his religious fervor and the advice and counsel of a few true
friends, he achieves salvation.
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1. John Bunyan's Life John Bunyan (1628-1688), Puritan writer and preacher, is known today for his works of spiritual allegory. He was born in Elstow, near Bedford, to Thomas Bunyan, a metal-worker, and Margaret Bentley. The eldest of three brothers, he was sent to the local school where he received a basic education in reading and writing. He then took over his father's trade and began to read widely, mainly ballads and chivalric romances. His career as a tinker ended abruptly when he was drafted into Oliver Cromwell's Parliamentary army in 1644. For the following two and half years he lived in a garrison in Newport Pagnell. The actual details of his military career are not known and he only refers to this period of his life once in his later works. It has been suggested that it was while he was in the army that he became influenced by the radical sectarian preachers, which may account for his later calling as a preacher. In 1647 his company was disbanded and he returned to Elstow to resume his trade. He married his first wife around two years later and had four children, the first of whom, Mary, was blind. However, during this period Bunyan suffered some form of psychological breakdown -- he describes this in his later work, Grace Abounding to the Chief of Sinners (1666). He began to read more Biblical and spiritual works, which convinced him that he was a sinner who would go to hell. In order to counter this, he gave up his more frivolous pursuits, such as bell-ringing, and devoted himself to Bible study. He also made the acquaintance of people involved in religious sects, such as the Ranters and Quakers, and read their literature, which he later rejected. The works of Luther had more influence over Bunyan, but it was probably his membership of the Bedford Church which was the most formative act for his future career as a preacher.
Bunyan joined the Independent Church during the early 1650s and by 1655 he was allowed to preach to the congregation, or 'brethren'. This Church held a rather more relaxed attitude towards faith. While there, Bunyan suffered from extreme mood swings and depression -- at times he experienced joy as he was convinced that he was in God's grace, at other moments he fell into despair and despondency, sure that he was going to hell. However, his growing confidence and talents as a preacher must have contributed to his revelation that he was one of the elect. Indeed, he used the spiritual experiences that he had undergone to provide inspiration and hope for those to whom he preached.
The question of who could and who could not preach in public was a highly contentious issue during the mid-seventeenth century. The Puritan and more radical sects adopted more liberal attitudes towards preachers, even allowing women to preach in certain circumstances. Women preachers were generally denounced by the State and frequently arrested. Bunyan's role as a lay preacher was not so contentious but caused similar problems. Preachers who did not have a conventional spiritual background came into conflict with the Clergy of the established church, who saw them as undermining their position and not representing the true Word of God. In addition, there were debates between non-conformist preachers. Bunyan became involved in theological disputes with Quaker preachers, which resulted in his first published work, Some Gospel-Truths Opened (1656). It was not uncommon for preachers to publish these spiritual debates. Other male and female preachers also published their opinions in pamphlet form, which resulted in a large printed culture based upon religious belief. Such texts often led to the publishing of yet further works, as those attacked in the original replied with a counter-argument in a subsequent pamphlet. This was the case with Bunyan's work, as Quaker writers published texts refuting his allegations.
In 1658 his first wife died and Bunyan published A Few Sighs from Hell which chronicled his recent spiritual torments. The following year he married his second wife Elizabeth and published The Doctrine of the Law and Grace Unfolded . This text marked an important moment in Bunyan's literary career. It is a dense theological work which includes a detailed explanation of the Calvinist doctrine of works and grace. This established Bunyan as a serious and intelligent theological writer.
Up to this time, Bunyan and other members of all Puritan sects enjoyed relative freedom; however, with the Restoration of Charles II in 1660, the situation changed dramatically. As an active preacher and writer, Bunyan's work was quickly noticed by the authorities and in November of 1660 he was arrested whilst preaching at a conventicle -- an unauthorised religious service. He was charged with unlicensed preaching and not attending an authorised church. The trial took place in 1661 and he was sentenced to three months in prison. However, because he refused to promise not to preach again, he remained in prison for the next twelve years. He was allowed some periods of parole and even managed to attend some meetings at the Bedford Church, but for the majority of this time he was incarcerated. Bunyan passed the time by, ironically, preaching to fellow prisoners, making shoelaces in order to support his family, and writing.
The texts that he wrote over this twelve-year period are those that have shaped Bunyan's reputation today. He moved away from dense theological doctrine and attempted to present his spiritual beliefs in a form which would appeal to a wider audience. Perhaps his experience with the other prisoners served as motivation for this stylistic change. Profitable Meditations (1661) used verse form to discuss religious doctrine, I Will Pray with the Spirit (c.1662) defended prayer and Christian Behaviour (1663) took the form of a conduct manual. The Holy City (1665) described Bunyan's vision of the Puritan millennium, and then in 1666 Grace Abounding, one of his most important works, was published. This work chronicled Bunyan's spiritual struggle with his faith, and his move from despair to enlightenment. It is also thought that he began to write the first part of The Pilgrim's Progress whilst in prison.
Bunyan was released in 1672 after a Royal Pardon and he then became pastor of the Bedford Church, which included a licence to preach. For the rest of his life he travelled round the Midlands as a Nonconformist organiser. His commitment and activity earned him the nickname 'Bishop Bunyan'. However, the threat of imprisonment was always with him and this was realised in 1677 when he was imprisoned for six months. He used this as an opportunity to finish The Pilgrim's Progress which was published in 1678. This work is probably the best known of Bunyan's writings and is read by adults and children alike. It is an allegorical story of the path from sin to redemption and thus mirrors Bunyan's earlier autobiographical work, Grace Abounding. The tale centres around the character of Christian, who begins the text as a confused and perplexed sinner, and who realises that he must leave his home and family in order to save himself. He suffers a number of trials and hardships which ultimately serve to strengthen his faith. Despite the allegorical nature of the text, Christian is a sensitively drawn and at times very well-rounded character who captivates the reader's attention. Bunyan thus achieved his ambition to reach a wider audience, which was confirmed by the fact that, in the last ten years of Bunyan's life, eleven authorised editions of the work appeared, and the book was also published in New England and translated into French, Dutch and Welsh.
In 1680, Bunyan published another allegorical work, The Life and Death of Mr Badman, but this focused on sin, rather than redemption. The text is a detailed examination of the sins of Restoration society, which addresses the issues of crime and punishment. This was followed in 1682 by The Holy War, another text concerned with spiritual struggle, and then finally in 1684 by the second part of The Pilgrim's Progress. In this second part it is Christian's wife, Christiana, and her family who form the focus of the narrative. Again her spiritual trials and strengthening faith are detailed. In addition to these works, Bunyan was an extremely prolific writer of theological treatises, poetry, sermons and other religious texts. In total he wrote nearly 60 works, a large number of which were published after his death. Bunyan spent much of the latter part of his life in caring for his congregation, but he was always concerned with persecution, particularly towards the end of Charles II's reign: so much so, that in 1685 he made a deed of gift to his wife of all his possessions, thus safeguarding them from confiscation. The advent of James II in 1687 reversed the situation as toleration was offered to members of all sects. It is rumoured that Bunyan was offered a greater involvement with James' court, but he declined this.
Bunyan died of a fever at the house of a friend on 31 August 1688. During his life he saw great change, both politically and personally. His literary and spiritual career were united and his works exhibit a great concern for those he encouraged to pursue the nonconformist faith. This was mirrored in activities he undertook throughout his life. In his works he attempted to provide reassurance and hope for his fellow Christians and it is this which gives the works their enduring and realistic appeal.
Bunyan's work has had an enduring appeal. The straightforward narrative of Pilgrim's Progress has ensured that the text has remained an important spiritual work for both adults and children. This spiritual attraction has extended beyond the Christian world as other religions, such as Islam, have also found inspiration in the individual struggle of Christian. A complete set of Bunyan's works is now available and it is easy to find copies of the texts on the Internet. In fact, interestingly, the Internet is a major source of material on Bunyan with both literary critics and religious organisations responsible for sites devoted to him. Probably the most well known contemporary writer on Bunyan is Roger Sharrock. Sharrock has produced both critical texts and editions of Bunyan's work, and is the general editor for the complete edition of the texts. Vincent Newey has also written extensively on Bunyan, including editing a volume of essays on Pilgrim's Progress in 1980.
Pilgrim's Progress in particular has also been of interest to various strands of literary theory. Stanley Fish attempted to deconstruct the work and Marxist writers have also considered the political and social backgrounds of the text. Reflecting the period in which Bunyan was writing, historical critics, such as Christopher Hill, have written on Bunyan's relationship to Puritanism in general and how Bunyan's narratives represent the Puritan ideal. It is a testament to Bunyan's literary skill that his texts have been considered inspirational in both a religious and secular context through to the present day. The power and simplicity of the narratives ensure that his work will continue to evoke such responses and retain an important place in the literary canon. 2. Summary
In The Pilgrim’s Progress from This World to That
Which Is to Come, John Bunyan strove to dramatize through
allegory the pilgrimage that a Christian must undertake to get safely “from
this world to that which is to come.” Bunyan’s
protagonist, Christian—warned by the allegorical figure Evangelist to flee the
“wrath to come”— forsakes a wife and four children (the same number Bunyan left
behind when he went to prison in 1660) when they refuse to accompany him,
despite the chidings and ridicule of neighbors. Although two neighbors,
Obstinate and Pliable, try to drag him back by force, he manages to make it
through the Slough of Despond and past Mr. Worldly-Wiseman, who counsels him
against Evangelist’s preaching, to the Strait Gate through which one must pass
to go to the Celestial City. Good Will opens the Gate for him when he discovers
Christian’s brokenhearted repentance for sin. Entering the Gate, Christian
makes his way to Interpreter’s House (suggested perhaps by the church at Bedford),
where Interpreter enlightens him from
Scriptures about the difficulties of the journey and explains how he can
overcome them. Rested and illumined, Christian heads directly to the cross,
where the heavy burden of sin and guilt he has borne fall immediately from his
back. He proceeds with greater confidence without this burden, but he faces
difficulty all along the way, constantly tempted to leave the path by such figures
as Simple, Sloth, Formalist, Hypocrisie, Timorous, and Mistrust. Resting after
an arduous climb up the hill Difficulty, he reads from his Roll (the
Scriptures) for encouragement, then places it under his head and goes to sleep.
When he awakens, he leaves without the Roll and has to return “with sorrow” to
find it, for he cannot reach the Celestial City without it. At the Porter’s
Lodge, Watchful, Piety, Prudence, and Charity supply much-needed encouragement
and, still fearful for the rest of the journey, arm him with Sword, Shield,
Helmet, Breastplate, All-Prayer, and Shoes that will not wear out. They also
show him a vision of the Delectable Mountains of Immanuel’s Land within sight
of the Celestial City. Thus outfitted, Christian overcomes Apollyon (the
Destroyer) in hand-to-hand combat. All-Prayer enables him to pass unharmed
through the Valley of the Shadow of Death that winds just above Hell itself.
There Christian overtakes Faithful, who shares with him the cost of
discipleship. Along the way, they encounter Talkative, whose faith “hath no
place in his heart, or house, or conversation,” but rather “all he hath lieth in his tongue, and his Religion is to make a noise
therewith.” Extended conversation with Talkative gives Christian and Faithful a
chance to explain what true religion consists of: an experimental confession of
faith in Christ; a life answerable to that confession (a life of holiness);
and, above all, the practice of faith. Upset with the peevishness of the
pilgrims, Talkative bids them farewell. Once again, Evangelist appears and encourages
them just in time, for they now reach Vanity Fair, which has claimed the lives
of many faithful pilgrims. The Fair offers for sale all sorts of worldly
merchandise. Not unexpectedly, fairgoers take offense at the clothing, speech,
and disdain of the pilgrims and consequently beat Christian and Faithful,
smearing them with dirt, locking them in a cage, and ridiculing them. When the
brash pair preach and win some converts, Judge Hate-Good and a jury composed of
no-goods of Vanity try and condemn Faithful to death. Christian, however,
though remanded to prison for a time, manages to escape. No sooner has
Christian lost Faithful than he is joined by Hopeful for the last leg of his
journey. Deceptive company and dangerous temptations still lurk along the way,
trying to lure them astray. They nearly perish at Doubting-Castle, owned by the
giant Despair and his wife Diffidence, but Hopeful helps Christian overcome his
depression by recalling previous victories. Just when the giant is ready to
destroy them, Christian finds a key in his bosom, called Promise, that will
open any lock in Doubting-Castle. They come quickly to the Delectable Mountains
and are within sight of the Celestial City. Shepherds—Knowledge, Experience,
Watchful, and Sincere—feed them and direct them to the right path, warning them
to beware of flatterers and not to sleep on the Enchanted Ground. Ignorance
joins them, thinking he can enter the Celestial City even though he has not
passed through the Strait Gate, and keeps them company the rest of the way.
Little-Faith, a good man from the town of Sincere, joins them in time to get a lecture
about Esau’s selling of his birthright and about the courage of Christian.
Flatterer nearly diverts them from the way, but Christian and Hopeful pass
through the Enchanted Ground without going to sleep and enter safely into
Beulah Land, where angels meet them. One danger still stands between them and
the Celestial City: the River of Death. Their hope in Jesus Christ, however,
gives them courage to pass through to the other side. Ignorance reaches the
very gates of the heavenly Jerusalem but is thrown into outer darkness because
he has entered as a thief and robber. Only the pilgrims who have come by the
way of the Wicket Gate were welcomed.
The
story of Christiana, which Bunyan added in 1694, repeats his theme of the
Christian pilgrimage, and most of the personae are the same. Great-Heart,
however—who plays a nominal role in Christian’s saga—becomes the hero and guide
in Christiana’s, lending the male power that her feminine sensibilities are
thought to require and fighting her battles on her behalf. Christiana’s journey
lacks the terror and sheer drama of Christian’s. By this time, Bunyan seemed
ready to open heaven’s gates more readily for those who would claim some morsel
of sincerity. None of the pilgrims has to pay the price Faithful did; the age
of persecution has passed. 3. Themes
The Pilgrim’s Progress can be properly
understood only within the framework of Puritan theology. In the Puritan view,
the most urgent human concern is salvation—to go to heaven. Although salvation
is a free gift of God, it requires a complete detachment from all earthly ties
and single-minded preoccupation with heavenly concerns during this life. The
way is difficult and few make it through from the City of Destruction to the
Heavenly Jerusalem.
The narrative conveys and confirms the
primary Puritan beliefs: that God’s grace is sufficient to enable the Christian
to remain faithful during the arduous pilgrimage from life to death; that the
goal of Christian life is the heavenly city, and life here and now is only a
preparation to which the faithful must commit themselves unreservedly; that the
Bible is the main guide for the journey, but other agents (the Church) also
offer vital encouragement and assistance; and that true religion consists in
deed rather than in word. 4. Christian, the Protagonist Christian,
an example of all God-fearing Protestants, whose adventures are recounted as
events in a dream experienced by the narrator. Originally called Graceless, of
the race of Japhet, Christian becomes distressed with his life in the City of
Destruction and insists that his wife and four children accompany him in search
of salvation. When they refuse to leave, Christian determines to set out alone.
Henceforth his life story consists of hardships, sufferings, and struggles to overcome
obstacles—physical, human, and emotional—that beset his path. At the outset,
Christian’s family and neighbors, Pliable and Obstinate, try to dissuade him
from breaking away from his sins of the past. Then Evangelist appears with a
parchment roll on which is inscribed, “Fly from the
Wrath to Come.” On his long journey, Christian finds that human beings he meets
offer distractions and hindrance, even bodily harm and violence. Mr. Worldly
Wiseman turns him aside from his set purpose until Evangelist intervenes.
Simple, Sloth, Presumption, Formalist, Hypocrisy, Timorous, and Mistrust seek
to dissuade or discourage Christian because of the rigors of the straight and
narrow way. The Giant of the Doubting Castle and his wife beat and torture
Christian and Hopeful. In the Valley of Humiliation, Christian engages in
mortal combat with a monstrous creature named Apollyon for more than half a day
but at last emerges triumphant. In many times of peril, Christian is fortunate
in having companions who can assist him: Evangelist, who gets him out of
difficulties or warns him of impending strife; Help, who assists him to get out
of the Slough of Despond; Faithful, who is by his side at Vanity Fair; Hopeful,
who comforts him at Doubting Castle and encourages him to give up bravely at
the River of Death. In this narrative of a pilgrim’s adventures, Christian must
constantly overcome temptations and dangers that will thwart his goal, impede
his progress toward eternal life, or prevent him from reaching Heaven; but with
the aid of his religious fervor and the advice and counsel of a few true
friends, he achieves salvation.
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