Little-Faith keeps his scroll and his jewels. He isn't a great Christian, but he is a Christian. He reminds me of an elderly acquaintance whom my parents drove to church, who was always morose, always took the gloomier view of things, but still came to church, still believed, and did no one any harm.
Unlike the Valley of the Shadow of Death, which describes OCD symptoms so well, Doubting Castle gives a clear picture of depression. I do think Bunyan was incorrect to think Christian ends up captured by Despair because he took a by-path, because I know Despair menaces Christians who are still on the path. Once again, I know a believer who very nearly, more than once, took the route Despair tries to make Christian and Hopeful take. I disagree with Bunyan that suicide bars one from the kingdom, as I think Bunyan fails to account for the distortion of the mind brought on by mental illness - the Bible does take into account when someone does not know what they are doing. I often recognize Bunyan struggling for the conclusions that I have reached in my own experience - he is nearly there, but the prejudices of his own era are blocking him from fully grasping them.
That’s well-put, Holly. This is one of the blessings of reading PP: clearly Bunyan is a devout and biblically-knowledgeable believer struggling earnestly and brilliantly—indeed in fear and trembling. He gets so much right. But what he gets wrong is good and helpful for us to see. And the issues of mental health/depression/suicide are crucial.
I was chatting with a distant relation this weekend. Her family have become our ancestry archivists. She sent me the newspaper notice of a great uncle who committed suicide when I was just a few weeks old. Such a sad part of our family history and of all family histories, too. My great uncle was born with birth defects that gave him a very difficult life. He stuck it out until he was 64. Poor, tortured soul. I grieve for him.
By the way, Holly, this side of my family hail from Nova Scotia.
You come from New England, don't you? Many Nova Scotians used to find work in Boston, including a branch of my father's family. We visited them a few times, back when Canadians didn't need a passport to cross the border - it was quicker to drive to Nova Scotia by cutting through New England, rather than going up through Quebec and New Brunswick.
I see it!! I’m not sure if it’s appropriate in this thread to say I think Canada is a fine brave sovereign nation (isn’t it weird that this could be considered a controversial comment?) but I do
Yes, I have only flown into the U.S. twice, both times as an adult after passports were required, but have have driven over many times - once even from the Mexican side, which was a very interesting experience (I've also made regional flights inside the U.S. as it is cheaper to drive across the border to a U.S. airport and then fly to another U.S. destination).
My family and I drove across the border multiple times in the 80s and 90s without needing passports, not only to go to Nova Scotia, but also to attend ATI conferences and visit IBLP training centres. The border guards just asked where we were going and how long we would be. I never had a passport until after 9/11, when they started being required at border crossings.
I'm just making my way through the comments, so I am hoping I'm not just repeating something already said. Yes, I do think there are some problems with Bunyan, including with some of what he shows as characteristic of the Christian life. I'm not a scholar of melancholy, but clearly, Bunyan represents some of the ideas of his time. I would recommend, sort of, reading his autobiographical work Grace Abounding to the Chief of Sinners. (Sort of, because it is a downer.) Bunyan struggled with the despair/depression he wrote about. He truly takes himself as the chief of sinners.
I intend to say a few things about the Flatterer in the piece I'm writing, but I can note a few things here: Someone noted that he doesn't actually say anything flattering. Other characters, including Wanton, are said to have said flattering things. According to the edition of PP on Project Gutenberg (which I don't entirely trust as an authoritative text), even Apollyon flatters.
It's not the Flatterer's words but his clothing that suggests that he's an "angel of light." It's when he loses his clothing that Christian and Hope see the Flatterer for what he is . . . a black man. The conflation of blackness with sin is central to the history of racism, and unfortunately, Bunyan perpetuates the conflation.
There is a lot I want to discuss here. Again, reading Pilgrim's Progress is a lot like reading the work of a different religion. It is undeniable that this book has had a huge influence on Anglophone Christianity. The sheer number of Evangelical college courses and "Western Canon" curricula that demand it be read show just how important it is to Traditional American Religion. Yet, there are a number of striking vignettes that, as a Lutheran, I don't just find troubling but outright contrary to Christianity as I see it plainly written.
First things first, as has been mentioned is the quasi-solitary movement of Christian. Of course he has had companions; but it is always up to the individual to be supplying the forward momentum. The Lutheran would ask, "Where is Christ?" "Where is the indwelling of the Holy Spirit?" It all seems a bit "proto-secular" as the origin, the journey, and the destination lack the mystical ... what Charles Taylor would call "The enchanted world."
And so we find our brave companions distractedly turning aside from the path they were assigned in order to take a short cut in "By-Path Meadow." They then, because they are only human, fall asleep in the Giant of Despair's castle grounds. Now, I don't need to tell you, how Lutherans understand despair. No one could despair like Luther. The man was probably bipolar with fits of despair and then manic energy. Yet, it was in despair that God found him.
That is my next quibble. Lutherans believe that we don't have an urge or an emotion that leads us to prayer or to God. It is that we have finally shut up for long enough to hear Him calling out to us. "Is everything okay?" "Do you want to talk right now?" "Don't worry, I've been to hell and back; I can carry you out of there too!" "My grace, and not your work, is sufficient ... is enough!" I was glad to hear that Hope reminded Christian to pray; but for the Lutheran, the more honest story would be hearing the Spirit calling from outside the cell, telling them, like St. Paul, that the doors been unlocked the whole time. I don't want to minimize the despair that people feel; but I also don't want them to believe that they are in this all on their own.
And that leads to my last quibble about this episode, remembrance. Since, I am flying my Lutheran flag all over the place; I want to bring up the most notable point of "remembrance" in church services: When we "remember" at the Lord's Supper. Now, no one is going to doubt that Scripture tells us explicitly to remember at the Lord's Supper; but Lutherans don't believe that this remembrance is based on our human cognition. Instead, it is infused in us by the elements of the Eucharist. We consume Christ and we confronted by the inescapable promise of God's grace for us. When we take of the elements, the command is not to try and remember what Christ has done for us; but rather to remember what Christ is promising is happening to us right then and there at the altar.
How does this play into our scene here? Well, Christian remembers that he was given the "key of promise," which he has kept in his bosom and which he will use to unlock the door. The Lutheran would say, the key of promise held by the Spirit and the Spirit unlocks the door. While, it is unknown whether John Bunyan suffered from mental illness per se (the internet has an opinion, and spoiler alert, it says he did); we need to tread carefully here. I am not saying that people who suffer from depression should eschew therapy that calls for them being proactive or taking control of things in their life. However, I would say two things. Firstly, it shouldn't be only or solely about them taking control of their life, grasping the key of promise, and getting out on their own steam. Secondly, if there’s any doubt about Bunyan’s mental state, there’s no doubt about Luther’s. And that belief in God setting the prisoners free was what worked for him.
In my discussions with people who suffer from depression, I seem to hear loneliness echo again and again through their worldview. I worry that Bunyan and his cultural decedents, in attempting to give people more self-sufficiency in the Christian religion; may actually be exacerbating the sense of loneliness and deepening depression by putting the Christian journey squarely on the backs of mortals.
(Don't even get me started on the Shining One with a whip who "chastised them sore.")
Philip, I so appreciate all you have brought to this discussion. It is extremely insightful and helpful.
Yes, Bunyan’s theology has had an immeasurable influence on the American church and American evangelicalism specifically. Even if a transcendentalist like Louisa May Alcott can form her entire novel (Little Women) around it, that gives a great clue as to the measure of its impact.
I love what you say about the Lord’s supper and remembrance. It reminds me that the word “remember” really means to “re-memeber,” in other words, to rejoin members, whether their members of a physical body or members of a church or community body. Your description of the Lutheran understanding of what happens at the Lord’s table made the light go on for me in terms of the real meaning of this word and and how that takes place at the table. I will be thinking about this for a long time. Remembering is so much more than than cognition, as you say.
I thought of Alcott's Little Women - she really treated PP as a moral blueprint. But I think that testing PP as a blueprint shows a failure of imagination, to quote you. Take agnostic Vaughan Williams' view of PP - he saw the book a great work of literature which inspired some of the most beautiful music I have ever heard. William Blake painted weirdly beautiful illustrations for PP. British culture treats Bunyan's work as another artistic achievement, standing alongside Shakespeare's plays and Milton's poetry, a multi-faceted work capable of many interpretations. I think some of Philip's observations on the individuality of Christian's journey are answered by Part II, which shows pilgrims in community.
I’m not sure that’s true at the moment . I think the Pilgrims Progress is not put on the same level as Shakespeare or Milton, I think it’s more thought of like ‘the compleat angler ‘ so it’s known about but not widely read, But then this is much much the most theologically learned book group I have ever come across . (Please Karen when we reach the nineteenth century would you consider doing ‘Barchester Towers ?’ It would be so much fun with the priory and we need cheering up )
Right, Miranda. In literary studies Bunyan is considered important for literary history and his contribution to the novel but I’ve never seen an entire course taught on bunion at the graduate or undergraduate level the way you do Milton and Shakespeare. I don’t even recall him being included in an anthology. When I taught him, it was in the context of my 18th century literature course. We covered what’s called the long 18th century.
Bunion is adored within conservative Christian circles as a primary player, but that doesn’t carry over to literature in the same way that Lewis and Tolkien don’t either.
Bunyan's work isn't being produced for stage or screen, although Vaughan Williams' opera on it was composed as recently as 1951. But it has influenced English culture very deeply, not only in the way its imagery have become linguistic idioms - Slough of Despond, Vanity Fair, but also in its idea of the individual as a traveler through life, facing ups and downs. Even pop culture - I watched a two part Doctor Who episode from 2007, HumanNature/The Family of Blood', set in an English public school in 1912. At a dramatic and emotional moment, the soundtrack played the well-known public school hymn 'To be a pilgrim', which uses John Bunyan's poem from Part II of PP: "Who would true valour see...". In the scene's context, the monster fighting pilgrim was the time and space traveling Doctor.
By the way, 'To be a pilgrim' has been put into more updated language as 'He who would valiant be', but it is just the modern English version of Bunyan's words: https://youtu.be/KY3MnQRVmOc?feature=shared
Yes that is certainly true. The hymn is very well known , especially at public ie private schools, phrases are well known but the original is not (I would also argue it doesn’t have the literary merit of Shakespeare nor Milton)
Rather like the King James Bible then, whose phraseology has deeply influenced English idiom, but whom comparitively few have read. This is a fascinating discussion. I do wonder if there is a class difference in how the influence PP is perceived, as the book has never been out of print and since at least one historian, E.P Thompson, has identified Bunyan's classic as a foundational text of the English working class: https://www.theguardian.com/books/2013/sep/23/100-best-novels-pilgrims-progress
In his autobiography, John Bunyan says that it was reading Luther's commentary on Galatians that gave him hope that he was not the only Christian to suffer the mental torment Bunyan describes himself experiencing.
It is true that Bunyan states in his autobiography, "but a little way perused, I found my condition in his experience so largely and profoundly handled, as if his book had been written out of my heart," but the Lutheran critique of such sentiment is that people treat these promises as the temporary triage care to the problems of the world instead of the cure. Luther advocates holding fast to the promises; but Bunyan, following Calvin, is constantly worried about his own particular place amongst the elect. Whereas Luther advocates for a sure trust in the promises which Christ has spoken; the Calvinist advocates reassurance by analyzing one's faith walk. Luther believes the heart is incapable of giving an honest appraisal and that the only truth to be found in this world is God's Word; Calvin trusts in the more immediate and easier to understand metric of one's analysis.
At best, Bunyan is trying to do what Evangelicals even do today: read Luther through Calvin's eyes and imagine Luther as one voice amongst the Calvinist church. Yet, Lutheranism is distinct from Calvinism. Bunyan, it appears, takes Luther's words as starting points or consolations in rough times; but then looks to his own striving to continue the Christian journey. Luther however, is saying that the continued striving is self-deception. Christ alone hung on the cross. Christ alone rose from the tomb. Christ alone is seated at the right hand of the Father. The work of salvation is clearly accomplished by Christ alone.
I have read books by Methodists, Catholics, Baptists, Evangelicals, etc. I find them interesting, but it is the Lutheran works which are the lenses by which I see the Gospel leap off the page, grab me, and wrap me in Christ. The rest are just marginalia.
Bunyan believed that salvation was accomplished by Christ alone:
"For by this Scripture, I saw that the Man Christ Jesus, as he is distinct from us touching his bodily presence, so he is our Righteousness and Sanctification before God:"
In Luther's commentary on Galatians, he confessed he had recurring fears like Bunyan's, despite his knowledge of salvation in Jesus Christ:
"Although I am a doctor of divinity, and have preached Christ and fought His battles for a long time, I know from personal experience how difficult it is to hold fast to the truth. I cannot always shake off Satan. I cannot always apprehend Christ as the Scriptures portray Him. Sometimes the devil distorts Christ to my vision." - Luther's Commentary on Galatians 3:1
Bunyan and Luther's fears and weaknesses were part of being human, they are not evidence of a lack of faith - the Psalms are full of such fears expressed. Here are just two examples written by David:
"Lord do not do not punish me in your anger
Or discipline me in your wrath...
There is no soundness in my body
because of your indignation;
There is no health in my bones
Because of my sin..." Psalm 39
"..For you are the God of my refuge
Why have you rejected me?..." Psalm 43
Doubts and fears do not mean a lack of faith. Remember the Gospel story of the father whose son was possessed. Jesus told the father that if he believed, Jesus could heal his son. The father replied, "I do believe; help my unbelief!" And Jesus healed his son. (Mark 9:14-29)
As for which denomination has the truth, I was raised to think only Baptists had the whole truth - and Baptists also believe that salvation is through Christ alone. Then I realized that God's criteria for who is a Christian was simpler than any denomination's:" Believe on the Lord Jesus Christ and thou shalt be saved" Acts 16:31.
Now when the question if the 'right' denomination arises, I remember this scene in the Gospel of Mark:
'John said to him, "Teacher, we saw someone driving out demons in your name, and we tried to stop him because he wasn't following is."
'"Don't stop him," said Jesus, "because there is no one who will perform a miracle in my name who can soon afterward speak evil of me. For whoever is not against us is for us. And whoever gives you a cup of water to drink in my name because you belong to Christ - truly I tell you, he will never lose his reward."' Mark 9:38-41
I hear what you are saying. As a frequent listener of Russell Moore's podcasts, an avid quoter of C.S. Lewis, and someone who has appreciated Tim Keller's accessible explanations of complex theological truths, I find myself drawn to nuanced theological discussions. I appreciate Lewis's analogy of Christianity as a mansion with many rooms, though we should remember that Lewis also emphasized the necessity of choosing a specific room while avoiding disparagement of those who choose differently.
What we must hold in tension is this: being tolerant of different Christian opinions does not mean we believe all theological assertions align equally with our understanding of truth. What is called for is charity—but charity doesn't require abandoning our convictions.
Lutherans are frequently asked, "What denomination would you be if you weren't Lutheran?" The questioner's thinking seems to be: "How can I make Lutheranism fit within my existing Christian worldview?" The Lutheran response is telling: "In a world with Lutherans, why would I be anything else?"
My main point is not to attack Evangelicalism or Anglo-Calvinism, but to highlight how we in America too often view these traditions as the only legitimate ways to "do Protestantism." This perspective leads to assumptions about figures like Bunyan that may not be shared outside of Anglophone Protestant circles.
One significant Lutheran critique of Calvinism centers on the relationship between justification and sanctification. While Calvinists affirm "Justification by Grace through Faith," they often emphasize that one's Christian journey—sanctification—is where believers actively participate in their Christian life and find assurance of salvation. A former Calvinist turned Lutheran theologian referred to this as the practice of "doing a fruit check"—examining whether one exhibits the fruit of the Spirit to confirm they are living a sanctified life.
Many American Protestants might not express it so bluntly, but Lutherans often perceive a subconscious overemphasis on sanctification as an attempt to gain the assurance that Catholics find in "Justification by Grace + Works."
Instead, Lutherans emphasize Word and Sacrament as God's promises through which we gain assurance. When we doubt our Christian life, we must return to the promises of Christ.
The central question is what happens after justification. For Lutherans, it is not a journey toward becoming "better Christians," but rather remembering where our true home lies.
In an interesting anecdote, the great Baptist preacher Charles Spurgeon praised Bunyan's work, even claiming that next to the Bible, he had read The Pilgrim's Progress more than any other book. However, Spurgeon noted that Bunyan was "not infallible." His criticism stemmed from what he saw as an underdeveloped Christology that demands we must choose to follow the narrow path before we can actually lay our burdens down at the journey's end.
So Lutherans believe that there is a temptation that sneaks into the Christian’s mind that “surely, it can’t be as easy as all that!” Surely, there has to be something that we do in order to squeeze onto the narrow path … through the wicket gate. The irony is that the thing is simply to give up. Our morality and goodness, done by our own human effort and will isn’t what makes us holy. The reason the road is narrow is because we don’t want to lay our burdens down. While Christian must wait until later to finally lay one’s burden’s down, as Spurgeon (and no doubt Luther) would say, the cross must come before the wicket gate. The wide road is built on human holiness (even if that holiness is disguised as morality and “straight and narrow” living); but instead upon Christ’s free gift. It is narrow, because unlike every other moral system in the world, it isn’t focused on human achievement or striving, but on God’s free gift from beginning to end.
Christian is at several points ready to accept Despair's suggestion that suicide is the only way out of his suffering. Had it not been for his companion, Hopeful, he would have given in. But Hopeful keeps hope alive, suggesting various things that might free them from their bondage. So they sleep on it and live to see another day. Hope is about possibilities that aren't yet but might be. Despair is a hope-killer. Like others here, I disagree with the belief of Bunyan's time that suicide was/is an unforgivable sin, but Bunyan is right that it's a tragically logical course of action when despair has driven away hope.
One of the things I've been wrestling with is how to handle the various characters that Bunyan introduces us to. To see them as types of people (not necessarily actual individuals in Bunyan's experience) feels unhelpful to me. We all know how problematic labelling can be but beyond that is the feeling of near-despair that this is what this person is, this is their 'type' and they are not susceptible to change. I don't think that's a helpful way to view others, neither for their sakes nor our own. It doesn't feel like the reality of the gospel. Why bother praying for them any longer if that were the case?
So I've been thinking about how I'm actually prone to or at least in danger of being like the negative characters, in however that might play out, as well as being invited into seeking after the more positive aspects of other characters. In that way the tale becomes more sanctifying rather than stratifying. For example, Little-Faith may accurately describe me or others at certain points in life and along the way of discipleship but ought not be viewed as a final depiction. The term is clearly drawn from how the Lord Jesus describes his disciples at one point in their journey - did those disciples remain little in their faith? I think not. Which means that I and others also have the opportunity to change, to grow. I might show aspects of many of the different traits identified by Bunyan but the Lord is able to help me and he is able to help others too, even those most characterised as fixed (I'm not suggesting that will always happen but it can).
That’s very helpful, Richard. And to reverse course from Lewis’s advice to let the literal come alive before moving to the symbolic, I think we can hold these in tension. In the end what Bunyan is doing is saying, “this is what having little faith looks like” and “this is what being a flatterer looks like” and so on. He is ultimately concerned with the spiritus lesson. And that’s ok!
Flatterer and the Shining One are certainly contrasts set next to each other. I noticed that Flatterer isn't given any lines that are flattering. It's all in his name (when someone shows you who they are...). Then the Shining One gets them out of the Flatterer's net and disciplines them so they will remember. I think this is where we see the Holy Spirit showing up. Bunyan could have used a shepherd or another pilgrim, but instead the small whip is used by a spiritual being. I am so grateful for the faithful discipline of the Lord in my life. He knows how to do it perfectly and doesn't use any more correction than is necessary. (Isaiah 28:27)
Good point about Flatterer’s lack of flattering lines! The symbol of the whip is uncomfortable for us moderns. But Bunyan took care to note that it is small.
This is really good, Karen. You have a practical approach to this book that helped ground some of my thoughts and emotions that bubble up. While reading this section of PP, I understand more than I did before that Bunyan is describing the inner work of faith in Jesus Christ and salvation, more than the outward trials and sufferings we go through that can be seen by others.
From my point of view, it seems that Bunyan is trying to make sense of his faith and wrestled with legalism. I think in some ways we see his legalistic points stand out, and in others, like in a sentence or two, I observe him grappling with the nuance of it all.
What might be polarizing for Christians who have untangled or deconstructed their faith when reading this is the constant struggle that Christian faces. At times, it almost feels as if he is undeserving of rest or not allowed to rest, and when he does, he is "punished" for it, or is resting in the "wrong" place. This aligns with what Christians in legalistic circles were taught as teens—we deserve for the Christian faith to be hard because we are constantly battling our sin nature, and we are bad, bad, bad. Always trying not to "fall into sin." We were told, "This is the path to take and what you should do to ensure you won't be 'led astray.'" Our form of Christianity played on the doubt of whether we could trust ourselves with anything. There was little reliance on the Holy Spirit for anything except salvation. At the same time, I do understand the point Bunyan is making, and I appreciate your commentary in your post about all these things.
Understanding that there is a wide swath of belief on suicide in Christianity, I personally disagree with his sharp thought that "All murderers are going to hell." During the time Bunyan wrote this, I imagine there was not much consideration or understanding about suicide in Christian circles. I do think he had despair pegged, and the inner turmoil of struggling with thoughts of suicide rang true. "The key of Promise" in my life concerning this issue was not my salvation per se (I knew I was saved and believed that whatever happened, I would be with the Lord), it was the Holy Spirit urging me toward hope, which ultimately is the work of Jesus Christ in my life here and now. There are so many thoughts on this, and each one's journey with suicide, I am coming to learn, is very personal. This is something in the depths of my heart that I wish I had some answers to. I've learned to settle in with God, be okay with not understanding it all, and help those I can.
I completely agree that Bunyan was wrong about suicide. This has been a longtime teaching of many churches. It is actually one that prevented me from joining a church some decades ago.
Be sure to read Holly and Philip’s comments if you haven’t as they push back against several points of Bunyan’s theology, rightly so.
Right or wrong, my approach when teaching a work is first to understand what the author is saying first before going on to dissect and evaluate it. I seldom get past that first layer in these posts but am grateful we dive deeper in the discussions!
Yes, I do understand that about you. It is actually one thing that I really appreciate about what you have created here—the room and space to consider these things and comment on them. My default for so long has been “Just tell me what to think.” You don’t do that, you don’t tell people, you give space for us to consider it all. That’s is what I appreciate your commentary, it feels welcoming and open handed. 🧡
Mel, I agree that Bunyan was wrong about suicide. However, I do know of more than one suicide committed by a church leader who chose to die rather than face the consequences of their long hidden sin, when that sin was about to be exposed. In such cases, their final act does say something about their spiritual state. One thing I have observed of English culture was that, however unspoken, their honour system did include suicide as an 'honourable way out' when faced with personal failure and disgrace. In such cases, Bunyan's reasoning against 'self murder' has some moral validity.
Excellent point. I guess existential despair and unrepentance can be seen as different motives for suicide deserving of different treatments. Honestly, this is one reason I oppose capital punishment. Death will inevitably come. But let’s give people time to repent until then.
I understand that point. It is hard to say where a person's heart and mind are when they decide to die by suicide. I am sensitive to the scenario you mentioned about church leaders. These things are difficult. I work in this space teaching Suicide Prevention trainings, and listen to people's stories daily, so it's put me in an interesting head space. One I'm grateful for, and one I wrestle with.
I am checking in after a hiatus for sorts. I am struck by how pervasive, even elusive, the character Despair can be in our lives. Here I am well taken care of in many ways - well financed, well housed, well fed - but I feel despair because of the nature of our national condition. Pardon me, but I feel despair over Harvard University; I feel despair over men locked up in El Salvador without a hint of due process; I feel despair when people are mocked and spoken of in a cruel fashion just because the speaker can get by with it. So what is my Key to get out of this dungeon? I search for it every day. But I wonder how many of us just become like Despair’s wife, Diffidence, acting as if Despair’s cruelty can be encouraged or ignored without touching her. Maybe the key is my poetry but poetry sensitizes one to the human condition.
Another point I would make - the way Bunyan depicts Christian he almost seems to me like a neutral being created for the purpose of explaining all these other beings that come into contact with him. It makes we wonder - why is Little-Faith so deficient in faith? Why are these shepherds the way they are - helpful and encouraging? Why does the person with all the head knowledge have so little spiritual understanding? I look at my own 85 years of existence and am amazed at the experiences that have shaped me. To a certain extent it was almost out of my hands I now realize. I made choices, to be sure, but as in Romans 8:28 God used those choices for the good of my soul. When we take up the project of trying to create our own identity instead of letting God have control, we may wind up like so many of Bunyan’s characters - on the wrong track.
I am catching up on the reading and enjoying everyone’s comments along the way. Does anyone know why Bunyan inserts songs by Christian in the story? I wonder if he comforted himself with songs when he was in prison or if this is a way to reflect the role songs play in scripture.
I like the idea of working through the second part of PP on a biweekly schedule, especially for the summertime!
Little-Faith keeps his scroll and his jewels. He isn't a great Christian, but he is a Christian. He reminds me of an elderly acquaintance whom my parents drove to church, who was always morose, always took the gloomier view of things, but still came to church, still believed, and did no one any harm.
Unlike the Valley of the Shadow of Death, which describes OCD symptoms so well, Doubting Castle gives a clear picture of depression. I do think Bunyan was incorrect to think Christian ends up captured by Despair because he took a by-path, because I know Despair menaces Christians who are still on the path. Once again, I know a believer who very nearly, more than once, took the route Despair tries to make Christian and Hopeful take. I disagree with Bunyan that suicide bars one from the kingdom, as I think Bunyan fails to account for the distortion of the mind brought on by mental illness - the Bible does take into account when someone does not know what they are doing. I often recognize Bunyan struggling for the conclusions that I have reached in my own experience - he is nearly there, but the prejudices of his own era are blocking him from fully grasping them.
That’s well-put, Holly. This is one of the blessings of reading PP: clearly Bunyan is a devout and biblically-knowledgeable believer struggling earnestly and brilliantly—indeed in fear and trembling. He gets so much right. But what he gets wrong is good and helpful for us to see. And the issues of mental health/depression/suicide are crucial.
I was chatting with a distant relation this weekend. Her family have become our ancestry archivists. She sent me the newspaper notice of a great uncle who committed suicide when I was just a few weeks old. Such a sad part of our family history and of all family histories, too. My great uncle was born with birth defects that gave him a very difficult life. He stuck it out until he was 64. Poor, tortured soul. I grieve for him.
By the way, Holly, this side of my family hail from Nova Scotia.
You come from New England, don't you? Many Nova Scotians used to find work in Boston, including a branch of my father's family. We visited them a few times, back when Canadians didn't need a passport to cross the border - it was quicker to drive to Nova Scotia by cutting through New England, rather than going up through Quebec and New Brunswick.
Do you need a passport now? Is this in the last few months or has it been the case for years?
See my answer to Karen.
I see it!! I’m not sure if it’s appropriate in this thread to say I think Canada is a fine brave sovereign nation (isn’t it weird that this could be considered a controversial comment?) but I do
Thanks Miranda. I think you can see from my replies about the past how much of a looking glass world we seemed to have entered.
Oh wait! I am probably conflating border crossings with passports since I have only flown over in adult years. Interesting!!!
Yes, I have only flown into the U.S. twice, both times as an adult after passports were required, but have have driven over many times - once even from the Mexican side, which was a very interesting experience (I've also made regional flights inside the U.S. as it is cheaper to drive across the border to a U.S. airport and then fly to another U.S. destination).
Oh as long as I’ve known a passport is needed to cross the U.S./Canada border.
My family and I drove across the border multiple times in the 80s and 90s without needing passports, not only to go to Nova Scotia, but also to attend ATI conferences and visit IBLP training centres. The border guards just asked where we were going and how long we would be. I never had a passport until after 9/11, when they started being required at border crossings.
That makes sense! We had a lot of family in Boston, too, ones I think came from Nova Scotia first.
I'm just making my way through the comments, so I am hoping I'm not just repeating something already said. Yes, I do think there are some problems with Bunyan, including with some of what he shows as characteristic of the Christian life. I'm not a scholar of melancholy, but clearly, Bunyan represents some of the ideas of his time. I would recommend, sort of, reading his autobiographical work Grace Abounding to the Chief of Sinners. (Sort of, because it is a downer.) Bunyan struggled with the despair/depression he wrote about. He truly takes himself as the chief of sinners.
I intend to say a few things about the Flatterer in the piece I'm writing, but I can note a few things here: Someone noted that he doesn't actually say anything flattering. Other characters, including Wanton, are said to have said flattering things. According to the edition of PP on Project Gutenberg (which I don't entirely trust as an authoritative text), even Apollyon flatters.
It's not the Flatterer's words but his clothing that suggests that he's an "angel of light." It's when he loses his clothing that Christian and Hope see the Flatterer for what he is . . . a black man. The conflation of blackness with sin is central to the history of racism, and unfortunately, Bunyan perpetuates the conflation.
I noticed that, Jack, and I was hoping you’d address it in your essay. It’s a long-standing trope, sadly.
Before I get deep into Baldwin. I think the Crafts just choose to overlook it.
There is a lot I want to discuss here. Again, reading Pilgrim's Progress is a lot like reading the work of a different religion. It is undeniable that this book has had a huge influence on Anglophone Christianity. The sheer number of Evangelical college courses and "Western Canon" curricula that demand it be read show just how important it is to Traditional American Religion. Yet, there are a number of striking vignettes that, as a Lutheran, I don't just find troubling but outright contrary to Christianity as I see it plainly written.
First things first, as has been mentioned is the quasi-solitary movement of Christian. Of course he has had companions; but it is always up to the individual to be supplying the forward momentum. The Lutheran would ask, "Where is Christ?" "Where is the indwelling of the Holy Spirit?" It all seems a bit "proto-secular" as the origin, the journey, and the destination lack the mystical ... what Charles Taylor would call "The enchanted world."
And so we find our brave companions distractedly turning aside from the path they were assigned in order to take a short cut in "By-Path Meadow." They then, because they are only human, fall asleep in the Giant of Despair's castle grounds. Now, I don't need to tell you, how Lutherans understand despair. No one could despair like Luther. The man was probably bipolar with fits of despair and then manic energy. Yet, it was in despair that God found him.
That is my next quibble. Lutherans believe that we don't have an urge or an emotion that leads us to prayer or to God. It is that we have finally shut up for long enough to hear Him calling out to us. "Is everything okay?" "Do you want to talk right now?" "Don't worry, I've been to hell and back; I can carry you out of there too!" "My grace, and not your work, is sufficient ... is enough!" I was glad to hear that Hope reminded Christian to pray; but for the Lutheran, the more honest story would be hearing the Spirit calling from outside the cell, telling them, like St. Paul, that the doors been unlocked the whole time. I don't want to minimize the despair that people feel; but I also don't want them to believe that they are in this all on their own.
And that leads to my last quibble about this episode, remembrance. Since, I am flying my Lutheran flag all over the place; I want to bring up the most notable point of "remembrance" in church services: When we "remember" at the Lord's Supper. Now, no one is going to doubt that Scripture tells us explicitly to remember at the Lord's Supper; but Lutherans don't believe that this remembrance is based on our human cognition. Instead, it is infused in us by the elements of the Eucharist. We consume Christ and we confronted by the inescapable promise of God's grace for us. When we take of the elements, the command is not to try and remember what Christ has done for us; but rather to remember what Christ is promising is happening to us right then and there at the altar.
How does this play into our scene here? Well, Christian remembers that he was given the "key of promise," which he has kept in his bosom and which he will use to unlock the door. The Lutheran would say, the key of promise held by the Spirit and the Spirit unlocks the door. While, it is unknown whether John Bunyan suffered from mental illness per se (the internet has an opinion, and spoiler alert, it says he did); we need to tread carefully here. I am not saying that people who suffer from depression should eschew therapy that calls for them being proactive or taking control of things in their life. However, I would say two things. Firstly, it shouldn't be only or solely about them taking control of their life, grasping the key of promise, and getting out on their own steam. Secondly, if there’s any doubt about Bunyan’s mental state, there’s no doubt about Luther’s. And that belief in God setting the prisoners free was what worked for him.
In my discussions with people who suffer from depression, I seem to hear loneliness echo again and again through their worldview. I worry that Bunyan and his cultural decedents, in attempting to give people more self-sufficiency in the Christian religion; may actually be exacerbating the sense of loneliness and deepening depression by putting the Christian journey squarely on the backs of mortals.
(Don't even get me started on the Shining One with a whip who "chastised them sore.")
Philip, I so appreciate all you have brought to this discussion. It is extremely insightful and helpful.
Yes, Bunyan’s theology has had an immeasurable influence on the American church and American evangelicalism specifically. Even if a transcendentalist like Louisa May Alcott can form her entire novel (Little Women) around it, that gives a great clue as to the measure of its impact.
I love what you say about the Lord’s supper and remembrance. It reminds me that the word “remember” really means to “re-memeber,” in other words, to rejoin members, whether their members of a physical body or members of a church or community body. Your description of the Lutheran understanding of what happens at the Lord’s table made the light go on for me in terms of the real meaning of this word and and how that takes place at the table. I will be thinking about this for a long time. Remembering is so much more than than cognition, as you say.
I thought of Alcott's Little Women - she really treated PP as a moral blueprint. But I think that testing PP as a blueprint shows a failure of imagination, to quote you. Take agnostic Vaughan Williams' view of PP - he saw the book a great work of literature which inspired some of the most beautiful music I have ever heard. William Blake painted weirdly beautiful illustrations for PP. British culture treats Bunyan's work as another artistic achievement, standing alongside Shakespeare's plays and Milton's poetry, a multi-faceted work capable of many interpretations. I think some of Philip's observations on the individuality of Christian's journey are answered by Part II, which shows pilgrims in community.
I’m not sure that’s true at the moment . I think the Pilgrims Progress is not put on the same level as Shakespeare or Milton, I think it’s more thought of like ‘the compleat angler ‘ so it’s known about but not widely read, But then this is much much the most theologically learned book group I have ever come across . (Please Karen when we reach the nineteenth century would you consider doing ‘Barchester Towers ?’ It would be so much fun with the priory and we need cheering up )
Right, Miranda. In literary studies Bunyan is considered important for literary history and his contribution to the novel but I’ve never seen an entire course taught on bunion at the graduate or undergraduate level the way you do Milton and Shakespeare. I don’t even recall him being included in an anthology. When I taught him, it was in the context of my 18th century literature course. We covered what’s called the long 18th century.
Bunion is adored within conservative Christian circles as a primary player, but that doesn’t carry over to literature in the same way that Lewis and Tolkien don’t either.
Bunyan's work isn't being produced for stage or screen, although Vaughan Williams' opera on it was composed as recently as 1951. But it has influenced English culture very deeply, not only in the way its imagery have become linguistic idioms - Slough of Despond, Vanity Fair, but also in its idea of the individual as a traveler through life, facing ups and downs. Even pop culture - I watched a two part Doctor Who episode from 2007, HumanNature/The Family of Blood', set in an English public school in 1912. At a dramatic and emotional moment, the soundtrack played the well-known public school hymn 'To be a pilgrim', which uses John Bunyan's poem from Part II of PP: "Who would true valour see...". In the scene's context, the monster fighting pilgrim was the time and space traveling Doctor.
By the way, 'To be a pilgrim' has been put into more updated language as 'He who would valiant be', but it is just the modern English version of Bunyan's words: https://youtu.be/KY3MnQRVmOc?feature=shared
Yes that is certainly true. The hymn is very well known , especially at public ie private schools, phrases are well known but the original is not (I would also argue it doesn’t have the literary merit of Shakespeare nor Milton)
Rather like the King James Bible then, whose phraseology has deeply influenced English idiom, but whom comparitively few have read. This is a fascinating discussion. I do wonder if there is a class difference in how the influence PP is perceived, as the book has never been out of print and since at least one historian, E.P Thompson, has identified Bunyan's classic as a foundational text of the English working class: https://www.theguardian.com/books/2013/sep/23/100-best-novels-pilgrims-progress
In his autobiography, John Bunyan says that it was reading Luther's commentary on Galatians that gave him hope that he was not the only Christian to suffer the mental torment Bunyan describes himself experiencing.
It is true that Bunyan states in his autobiography, "but a little way perused, I found my condition in his experience so largely and profoundly handled, as if his book had been written out of my heart," but the Lutheran critique of such sentiment is that people treat these promises as the temporary triage care to the problems of the world instead of the cure. Luther advocates holding fast to the promises; but Bunyan, following Calvin, is constantly worried about his own particular place amongst the elect. Whereas Luther advocates for a sure trust in the promises which Christ has spoken; the Calvinist advocates reassurance by analyzing one's faith walk. Luther believes the heart is incapable of giving an honest appraisal and that the only truth to be found in this world is God's Word; Calvin trusts in the more immediate and easier to understand metric of one's analysis.
At best, Bunyan is trying to do what Evangelicals even do today: read Luther through Calvin's eyes and imagine Luther as one voice amongst the Calvinist church. Yet, Lutheranism is distinct from Calvinism. Bunyan, it appears, takes Luther's words as starting points or consolations in rough times; but then looks to his own striving to continue the Christian journey. Luther however, is saying that the continued striving is self-deception. Christ alone hung on the cross. Christ alone rose from the tomb. Christ alone is seated at the right hand of the Father. The work of salvation is clearly accomplished by Christ alone.
I have read books by Methodists, Catholics, Baptists, Evangelicals, etc. I find them interesting, but it is the Lutheran works which are the lenses by which I see the Gospel leap off the page, grab me, and wrap me in Christ. The rest are just marginalia.
Bunyan believed that salvation was accomplished by Christ alone:
"For by this Scripture, I saw that the Man Christ Jesus, as he is distinct from us touching his bodily presence, so he is our Righteousness and Sanctification before God:"
In Luther's commentary on Galatians, he confessed he had recurring fears like Bunyan's, despite his knowledge of salvation in Jesus Christ:
"Although I am a doctor of divinity, and have preached Christ and fought His battles for a long time, I know from personal experience how difficult it is to hold fast to the truth. I cannot always shake off Satan. I cannot always apprehend Christ as the Scriptures portray Him. Sometimes the devil distorts Christ to my vision." - Luther's Commentary on Galatians 3:1
Bunyan and Luther's fears and weaknesses were part of being human, they are not evidence of a lack of faith - the Psalms are full of such fears expressed. Here are just two examples written by David:
"Lord do not do not punish me in your anger
Or discipline me in your wrath...
There is no soundness in my body
because of your indignation;
There is no health in my bones
Because of my sin..." Psalm 39
"..For you are the God of my refuge
Why have you rejected me?..." Psalm 43
Doubts and fears do not mean a lack of faith. Remember the Gospel story of the father whose son was possessed. Jesus told the father that if he believed, Jesus could heal his son. The father replied, "I do believe; help my unbelief!" And Jesus healed his son. (Mark 9:14-29)
As for which denomination has the truth, I was raised to think only Baptists had the whole truth - and Baptists also believe that salvation is through Christ alone. Then I realized that God's criteria for who is a Christian was simpler than any denomination's:" Believe on the Lord Jesus Christ and thou shalt be saved" Acts 16:31.
Now when the question if the 'right' denomination arises, I remember this scene in the Gospel of Mark:
'John said to him, "Teacher, we saw someone driving out demons in your name, and we tried to stop him because he wasn't following is."
'"Don't stop him," said Jesus, "because there is no one who will perform a miracle in my name who can soon afterward speak evil of me. For whoever is not against us is for us. And whoever gives you a cup of water to drink in my name because you belong to Christ - truly I tell you, he will never lose his reward."' Mark 9:38-41
On Lutheran Theology and Protestant Diversity
I hear what you are saying. As a frequent listener of Russell Moore's podcasts, an avid quoter of C.S. Lewis, and someone who has appreciated Tim Keller's accessible explanations of complex theological truths, I find myself drawn to nuanced theological discussions. I appreciate Lewis's analogy of Christianity as a mansion with many rooms, though we should remember that Lewis also emphasized the necessity of choosing a specific room while avoiding disparagement of those who choose differently.
What we must hold in tension is this: being tolerant of different Christian opinions does not mean we believe all theological assertions align equally with our understanding of truth. What is called for is charity—but charity doesn't require abandoning our convictions.
Lutherans are frequently asked, "What denomination would you be if you weren't Lutheran?" The questioner's thinking seems to be: "How can I make Lutheranism fit within my existing Christian worldview?" The Lutheran response is telling: "In a world with Lutherans, why would I be anything else?"
My main point is not to attack Evangelicalism or Anglo-Calvinism, but to highlight how we in America too often view these traditions as the only legitimate ways to "do Protestantism." This perspective leads to assumptions about figures like Bunyan that may not be shared outside of Anglophone Protestant circles.
One significant Lutheran critique of Calvinism centers on the relationship between justification and sanctification. While Calvinists affirm "Justification by Grace through Faith," they often emphasize that one's Christian journey—sanctification—is where believers actively participate in their Christian life and find assurance of salvation. A former Calvinist turned Lutheran theologian referred to this as the practice of "doing a fruit check"—examining whether one exhibits the fruit of the Spirit to confirm they are living a sanctified life.
Many American Protestants might not express it so bluntly, but Lutherans often perceive a subconscious overemphasis on sanctification as an attempt to gain the assurance that Catholics find in "Justification by Grace + Works."
Instead, Lutherans emphasize Word and Sacrament as God's promises through which we gain assurance. When we doubt our Christian life, we must return to the promises of Christ.
The central question is what happens after justification. For Lutherans, it is not a journey toward becoming "better Christians," but rather remembering where our true home lies.
In an interesting anecdote, the great Baptist preacher Charles Spurgeon praised Bunyan's work, even claiming that next to the Bible, he had read The Pilgrim's Progress more than any other book. However, Spurgeon noted that Bunyan was "not infallible." His criticism stemmed from what he saw as an underdeveloped Christology that demands we must choose to follow the narrow path before we can actually lay our burdens down at the journey's end.
So Lutherans believe that there is a temptation that sneaks into the Christian’s mind that “surely, it can’t be as easy as all that!” Surely, there has to be something that we do in order to squeeze onto the narrow path … through the wicket gate. The irony is that the thing is simply to give up. Our morality and goodness, done by our own human effort and will isn’t what makes us holy. The reason the road is narrow is because we don’t want to lay our burdens down. While Christian must wait until later to finally lay one’s burden’s down, as Spurgeon (and no doubt Luther) would say, the cross must come before the wicket gate. The wide road is built on human holiness (even if that holiness is disguised as morality and “straight and narrow” living); but instead upon Christ’s free gift. It is narrow, because unlike every other moral system in the world, it isn’t focused on human achievement or striving, but on God’s free gift from beginning to end.
Christian is at several points ready to accept Despair's suggestion that suicide is the only way out of his suffering. Had it not been for his companion, Hopeful, he would have given in. But Hopeful keeps hope alive, suggesting various things that might free them from their bondage. So they sleep on it and live to see another day. Hope is about possibilities that aren't yet but might be. Despair is a hope-killer. Like others here, I disagree with the belief of Bunyan's time that suicide was/is an unforgivable sin, but Bunyan is right that it's a tragically logical course of action when despair has driven away hope.
This is something that absolutely never changes: we need hope. Hopelessness is despair.
One of the things I've been wrestling with is how to handle the various characters that Bunyan introduces us to. To see them as types of people (not necessarily actual individuals in Bunyan's experience) feels unhelpful to me. We all know how problematic labelling can be but beyond that is the feeling of near-despair that this is what this person is, this is their 'type' and they are not susceptible to change. I don't think that's a helpful way to view others, neither for their sakes nor our own. It doesn't feel like the reality of the gospel. Why bother praying for them any longer if that were the case?
So I've been thinking about how I'm actually prone to or at least in danger of being like the negative characters, in however that might play out, as well as being invited into seeking after the more positive aspects of other characters. In that way the tale becomes more sanctifying rather than stratifying. For example, Little-Faith may accurately describe me or others at certain points in life and along the way of discipleship but ought not be viewed as a final depiction. The term is clearly drawn from how the Lord Jesus describes his disciples at one point in their journey - did those disciples remain little in their faith? I think not. Which means that I and others also have the opportunity to change, to grow. I might show aspects of many of the different traits identified by Bunyan but the Lord is able to help me and he is able to help others too, even those most characterised as fixed (I'm not suggesting that will always happen but it can).
That’s very helpful, Richard. And to reverse course from Lewis’s advice to let the literal come alive before moving to the symbolic, I think we can hold these in tension. In the end what Bunyan is doing is saying, “this is what having little faith looks like” and “this is what being a flatterer looks like” and so on. He is ultimately concerned with the spiritus lesson. And that’s ok!
Flatterer and the Shining One are certainly contrasts set next to each other. I noticed that Flatterer isn't given any lines that are flattering. It's all in his name (when someone shows you who they are...). Then the Shining One gets them out of the Flatterer's net and disciplines them so they will remember. I think this is where we see the Holy Spirit showing up. Bunyan could have used a shepherd or another pilgrim, but instead the small whip is used by a spiritual being. I am so grateful for the faithful discipline of the Lord in my life. He knows how to do it perfectly and doesn't use any more correction than is necessary. (Isaiah 28:27)
Good point about Flatterer’s lack of flattering lines! The symbol of the whip is uncomfortable for us moderns. But Bunyan took care to note that it is small.
This is really good, Karen. You have a practical approach to this book that helped ground some of my thoughts and emotions that bubble up. While reading this section of PP, I understand more than I did before that Bunyan is describing the inner work of faith in Jesus Christ and salvation, more than the outward trials and sufferings we go through that can be seen by others.
From my point of view, it seems that Bunyan is trying to make sense of his faith and wrestled with legalism. I think in some ways we see his legalistic points stand out, and in others, like in a sentence or two, I observe him grappling with the nuance of it all.
What might be polarizing for Christians who have untangled or deconstructed their faith when reading this is the constant struggle that Christian faces. At times, it almost feels as if he is undeserving of rest or not allowed to rest, and when he does, he is "punished" for it, or is resting in the "wrong" place. This aligns with what Christians in legalistic circles were taught as teens—we deserve for the Christian faith to be hard because we are constantly battling our sin nature, and we are bad, bad, bad. Always trying not to "fall into sin." We were told, "This is the path to take and what you should do to ensure you won't be 'led astray.'" Our form of Christianity played on the doubt of whether we could trust ourselves with anything. There was little reliance on the Holy Spirit for anything except salvation. At the same time, I do understand the point Bunyan is making, and I appreciate your commentary in your post about all these things.
Understanding that there is a wide swath of belief on suicide in Christianity, I personally disagree with his sharp thought that "All murderers are going to hell." During the time Bunyan wrote this, I imagine there was not much consideration or understanding about suicide in Christian circles. I do think he had despair pegged, and the inner turmoil of struggling with thoughts of suicide rang true. "The key of Promise" in my life concerning this issue was not my salvation per se (I knew I was saved and believed that whatever happened, I would be with the Lord), it was the Holy Spirit urging me toward hope, which ultimately is the work of Jesus Christ in my life here and now. There are so many thoughts on this, and each one's journey with suicide, I am coming to learn, is very personal. This is something in the depths of my heart that I wish I had some answers to. I've learned to settle in with God, be okay with not understanding it all, and help those I can.
I completely agree that Bunyan was wrong about suicide. This has been a longtime teaching of many churches. It is actually one that prevented me from joining a church some decades ago.
Be sure to read Holly and Philip’s comments if you haven’t as they push back against several points of Bunyan’s theology, rightly so.
Right or wrong, my approach when teaching a work is first to understand what the author is saying first before going on to dissect and evaluate it. I seldom get past that first layer in these posts but am grateful we dive deeper in the discussions!
Yes, I do understand that about you. It is actually one thing that I really appreciate about what you have created here—the room and space to consider these things and comment on them. My default for so long has been “Just tell me what to think.” You don’t do that, you don’t tell people, you give space for us to consider it all. That’s is what I appreciate your commentary, it feels welcoming and open handed. 🧡
😭😭😭💙
It is interesting that the fear of judgement for suicide is placed in the mouth of Hopeful.
That is interesting. I guess choosing hope is a way of not choosing death.
Mel, I agree that Bunyan was wrong about suicide. However, I do know of more than one suicide committed by a church leader who chose to die rather than face the consequences of their long hidden sin, when that sin was about to be exposed. In such cases, their final act does say something about their spiritual state. One thing I have observed of English culture was that, however unspoken, their honour system did include suicide as an 'honourable way out' when faced with personal failure and disgrace. In such cases, Bunyan's reasoning against 'self murder' has some moral validity.
Excellent point. I guess existential despair and unrepentance can be seen as different motives for suicide deserving of different treatments. Honestly, this is one reason I oppose capital punishment. Death will inevitably come. But let’s give people time to repent until then.
I understand that point. It is hard to say where a person's heart and mind are when they decide to die by suicide. I am sensitive to the scenario you mentioned about church leaders. These things are difficult. I work in this space teaching Suicide Prevention trainings, and listen to people's stories daily, so it's put me in an interesting head space. One I'm grateful for, and one I wrestle with.
I am checking in after a hiatus for sorts. I am struck by how pervasive, even elusive, the character Despair can be in our lives. Here I am well taken care of in many ways - well financed, well housed, well fed - but I feel despair because of the nature of our national condition. Pardon me, but I feel despair over Harvard University; I feel despair over men locked up in El Salvador without a hint of due process; I feel despair when people are mocked and spoken of in a cruel fashion just because the speaker can get by with it. So what is my Key to get out of this dungeon? I search for it every day. But I wonder how many of us just become like Despair’s wife, Diffidence, acting as if Despair’s cruelty can be encouraged or ignored without touching her. Maybe the key is my poetry but poetry sensitizes one to the human condition.
Another point I would make - the way Bunyan depicts Christian he almost seems to me like a neutral being created for the purpose of explaining all these other beings that come into contact with him. It makes we wonder - why is Little-Faith so deficient in faith? Why are these shepherds the way they are - helpful and encouraging? Why does the person with all the head knowledge have so little spiritual understanding? I look at my own 85 years of existence and am amazed at the experiences that have shaped me. To a certain extent it was almost out of my hands I now realize. I made choices, to be sure, but as in Romans 8:28 God used those choices for the good of my soul. When we take up the project of trying to create our own identity instead of letting God have control, we may wind up like so many of Bunyan’s characters - on the wrong track.
Jack
I very much appreciate your thoughts here.
I am catching up on the reading and enjoying everyone’s comments along the way. Does anyone know why Bunyan inserts songs by Christian in the story? I wonder if he comforted himself with songs when he was in prison or if this is a way to reflect the role songs play in scripture.
I like the idea of working through the second part of PP on a biweekly schedule, especially for the summertime!