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The Pilgrims Progress is a famous story of man's progress through life in search of salvation and remains one of the most entertaining allegories of faith ever written. Set against realistic backdrops of town and country, the powerful drama of the pilgrim's trials and temptations follows him in his harrowing journey to the Celestial City. An enormously influential 17th-century classic, universally known for its simplicity, vigor, and beauty of language. Pilgrim's Progress is read with the greatest pleasure.- George Whitefield (1714-1770) I find this book so full of matter, that I can seldom go through more than a page or half a page at a time. - John Newton (1725-1807) Next to the Bible, the book that I value most is Pilgrim's Progress. I believe I have read it through at least a hundred times... Prick him anywhere, and you will find that his blood is "bibline," the very essence of the Bible flows from him. - Charles H. Spurgeon (1834-1892) That tenderest and most theological of books is pulsating with life in every word. - J. Gresham Machen (1881-1937) Often disguised as something that would help him, evil accompanies Christian on his journey to the Celestial City. As you walk with him, you'll begin to identify today's many religious pitfalls. These are presented by men such as Pliable, who turns back at the Slough of Despond; and Ignorance, who believes he's a true follower of Christ when he's really only trusting in himself. Each character represented in this allegory is intentionally and profoundly accurate in its depiction of what we see all around us, and unfortunately, what we too often see in ourselves. But while Christian is injured and nearly killed, he eventually prevails to the end. So can you.
For at least the first two centuries following its publication, John Bunyan's Pilgrim's Progress was among the most formative and beloved books England contributed to the Western tradition, second only to the English Bible in popularity and influence. In this important new study, Kathleen Swaim recognizes Bunyan as a major Puritan cultural figure and Pilgrim's Progress as a multilayered locus of cultural, historical, and theological, as well as literary, systems. Her work maps shifts of cultural and theological emphasis as Christian's focus on the Word and Protestant martyrdom in Part I (1678) gives way to Christiana's characteristic emphasis on good works and the material reality of the Church in the world in Part II (1684). Swaim's study locates Part I of Pilgrim's Progress within the discourses of allegory, myth, the biblical and sermonic word, and the conversion narrative tradition. It locates Part II within modern social constructions, particularly those of gender, and within contemporary church practices and emerging new modes of representation. It draws upon Bunyan's numerous other works to explicate Pilgrim's Progress as a mirror of evolving late seventeenth-century Puritan culture.
The notes of Rev. Robert Maguire were complied from the footnotes of John Bunyan's The Pilgrim's Progress, an edition published by Cassell, Petter, and Galpin, c. 1863. This companion volume includes a short introduction to each chapter which is followed by notes, comments and symbolic meanings. All remarks are maintained in the same chapter and order they originally appeared. Explanations of names and events add depth and richness for any reader of John Bunyan's The Pilgrim's Progress.
Centering her discussion on two historical "ways of reading"--Which she calls the Protestant and the lettered - Barbara A. Johnson traces the development of a Protestant readership as it is reflected in the reception of Langland's Piers Plowman and Bunyan's Pilgrim's Progress. Informed by reader-response and reception theory and literacy and cultural studies, Johnson's ambitious examination of these two ostensibly literary texts charts the cultural roles they played in the centuries following their composition, roles far more important than their modern critical reputations can explain. The reception of these two works, revealing as it does changing ideas concerning the nature and status of books as well as the stature of authors, documents the means by which a culture shapes and is shaped by texts. Johnson argues that much more evidence exists about how earlier readers read than has hitherto been acknowledged. The reception of Piers Plowman, for example, can be inferred from references to the work, the apparatus its Renaissance printer inserted in his editions, the marginal comments readers inscribed both in printed editions and in manuscripts, and the apocryphal "plowman" texts that constitute interpretations of Langland's poem. Conditioned more by religious, historical, and economic forces than literary concerns, Langland's poem became a part of the reformist tradition that culminated in Bunyan's Pilgrim's Progress. By understanding this tradition, Bunyan's place in it, and the way the reception of The Pilgrim's Progress illustrates the beginning of a new more realistic fictional tradition, Johnson concludes, we can begin to delineate a more accurate history of the ways literature and society intersect, a history of readers reading.
"The Pilgrim's Progress" has inspired readers for over three centuries and is a classic of the heroic Puritan tradition and a founding text in the development of the English novel. This Oxford World's Classics edition features illustrations that appeared with the book in Bunyan's lifetime.