On the Non-hypocrisy of Calling out Homosexual Activity As an Abomination

The West Wing:
a Democratic Party fantasy

The West Wing was a political drama television series created by Aaron Sorkin that was originally broadcast on NBC from September 22, 1999, to May 14, 2006. The primary location for the events in The West Wing took place in the West Wing of the White House, where the Oval Office and offices of presidential senior personnel are located. The primary time-setting for The West Wing was the fictional two-term Democratic administration of President Josiah (Jed) Bartlet. In reality, the Republican administration of President George W. Bush was in office during this time, so The West Wing served as a kind of escapist fantasy for Democrats. 

In a key scene from the show (one that I've seen referenced a couple of times in a Reddit forum even this past week, from people offering it up as "the best monologue/speech in a film or TV show ever"), President Jed Bartlet confronts Dr. Jenna Jacobs, a conservative Christian radio talk-show host, whose character is based on Dr. Laura Schlessinger: a conservative Jewish radio talk-show host who was known for calling out homosexuality as an abomination.

President Bartlet: I like your show. I like how you call homosexuality an abomination.

Dr. Jenna Jacobs: I don’t say homosexuality is an abomination, Mr. President. The Bible does.

President Bartlet: Yes, it does. Leviticus.

Dr. Jenna Jacobs: 18:22.

President Bartlet: Chapter and verse. I wanted to ask you a couple of questions while I had you here.

I’m interested in selling my youngest daughter into slavery as sanctioned in Exodus 21:7. She’s a Georgetown sophomore, speaks fluent Italian, always cleared the table when it was her turn. What would a good price for her be?

While thinking about that, can I ask another? My Chief of Staff Leo McGarry insists on working on the Sabbath. Exodus 35:2 clearly says he should be put to death. Am I morally obligated to kill him myself, or is it okay to call the police?

Here’s one that’s really important ’cause we’ve got a lot of sports fans in this town: Touching the skin of a dead pig makes one unclean. Leviticus 11:7. If they promise to wear gloves, can the Washington Redskins still play football? Can Notre Dame? Can West Point?

Does the whole town really have to be together to stone my brother John for planting different crops side by side?

Can I burn my mother in a small family gathering for wearing garments made from two different threads?

---

Aaron Sorkin:
perhaps the greatest living screenwriter;
not the best theologian 

Notice that in the above dialogue, Bartlet (as a mouthpiece for the writer of this show: Aaron Sorkin) doesn't understand the distinction between moral, civil, and ceremonial laws from the Old Covenant, nor the difference between "sanctioned" and "regulated," and he falsely implies that burning is the penalty for wearing garments from two different kinds of threads.

The Distinction between Moral, Civil, and Ceremonial Laws

Old Testament law contains moral, civil, and ceremonial aspects, and the moral aspects are everlasting, as reflective of God's character, while the civil and ceremonial aspects were specifically, directly applied only in the Old Covenant era.

Some people deny the distinction as described above, and they question where such a distinction is found in the biblical text.

While it is acknowledged that there is no specific verse spelling out distinctions in the Mosaic Law in so many words, the three-fold distinction of the Law can be discerned through a systematic reading of Scripture. As there is no single verse or passage of contiguous verses spelling out a full doctrine of the Trinity or the hypostatic union, yet Christians receive these concepts as “biblical” due to careful synthesis of texts, so Christians have historically received the three-fold distinction of the Law without a specific proof-text.

Let us suppose that God intended to set apart a certain portion of the Law as specially reflecting an everlasting moral law. God could have fulfilled this intention through inspiring a verse or series of verses in which Moses tuaght about distinctions in the Law. On the other hand, God could have chosen to set apart a certain portion of the Law in a more dramatic, historical way. He could have:

1. Allowed all the people to hear his voice announcing certain laws,

2. Chosen to write certain laws with His finger upon stone tablets,

3. Commanded His chosen nation to carry around those stone tablets for decades within an ornate, gold-plated box,

4. Made the golden box containing those laws the center of worship for His chosen nation.

Christians who believe that there is a three-fold distinction in the Law, with a special, enduring place given to the moral law, believe that God, in fact, established a distinction in the Law historically, in the way just described.

Let us consider as well the different ways in which the New Testament applies specific laws from the Mosaic Law. For example, consider the following three New Testament quotes from the Old Testament.

#1. 9 For it is written in the Law of Moses: “Do not muzzle an ox while it is treading out the grain.” Is it about oxen that God is concerned? 10 Surely he says this for us, doesn’t he? Yes, this was written for us, because whoever plows and threshes should be able to do so in the hope of sharing in the harvest. 11 If we have sown spiritual seed among you, is it too much if we reap a material harvest from you? 12 If others have this right of support from you, shouldn’t we have it all the more? But we did not use this right. On the contrary, we put up with anything rather than hinder the gospel of Christ. (1 Corinthians 9:9-12 ESV)

#2. …without the shedding of blood there is no forgiveness of sins. (Hebrews 9:22b ESV)

#3. Children, obey your parents in the Lord, for this is right. “Honor your father and mother” (this is the first commandment with a promise), that it may go well with you and that you may live long in the land.” (Ephesians 6:1-2 ESV)

Notice the different way in which these various laws are treated.

In #1, the law which is cited had regulated the civil actions of people within ancient Israel; a principle is gleaned from this law and is applied to the Church.

In #2 [the reader will have to look at the context of both Hebrews and Leviticus to see this], the law that is cited had regulated the ceremonial actions [especially] of the priestly class in regard to animal sacrifices; in the surrounding verses, this law is treated as a type, which is fulfilled by the sacrifice of Christ upon the Cross.

In #3, the Apostle cites the fifth of the Ten Commandments and directly applies it to individuals in the church who received his letter.

Please note:

1. In these examples, we see the three-fold distinction of the Law. The above examples provide a model by which we are to understand how Old Covenant laws apply today. Principles should be gleaned from civil laws and applied, primarily to the Church, but also to society as a whole. The ceremonial laws should be seen (at least primarily) as typical of Christ, and we should worship and depend upon Him as the fulfillment of these laws. Moral laws should be embraced, and believers should seek to keep these laws by the power of the Holy Spirit, out of a heart of gratitude toward God. (Just as Paul said to “obey” the fifth commandment, we should seek to “obey” the other commandments of the moral law.)

2. In most cases it is not difficult to distinguish civil, ceremonial, and moral laws. Those who object to the three-fold distinction of the Law often act as if, because the laws are often not divided out in the biblical text, it is impossible to determine into which category a specific law should be placed. But notice that the attentive reader can make distinctions without much problem at all though a series of basic questions, such as:

a. Is the law about family property rights or rules of ownership and reimbursement?

b. Is the law under consideration about sacrifices or forms of worship in the temple/tabernacle?

c. Is the law part of the Ten Commandments?

Given these considerations, we should understand Leviticus 18:22 and the other Old Testament laws mentioned by Bartlet/Sorkin not as ancient relics to be dismissed, nor as current legal mandates to be  directly implemented into American laws, but as containing principles that should be applied according to either their ceremonial or civil uses. We should look at these laws as containing principles that direct us to Christ Himself, and that direct us in discerning principles of how to live for Him.

The Difference between "Sanctioned" and "Regulated"

In seeking to undermine the idea that homosexual activity could rightly be called an "abomination," Sorkin seeks to highlight how offensive the Old Testament law sounds to all Americans, so that he can then say that Leviticus 18:22 is equally offensive. To this end, he has Bartlet say (ironically): "I’m interested in selling my youngest daughter into slavery as sanctioned in Exodus 21:7..."

But Exodus 21:7 does not sanction selling one's daughter into slavery. Being a distinguished writer, Sorkin should be a careful enough reader to see that Exodus 21:7 begins with the words "and if..." (rendered as "when..." in some modern translations). Sorkin should certainly understand the difference between a command and a conditional statement. In context, it is clear that Exodus 21:7 is dealing with a situation that is already happening among people at the time. The verse does not sanction that situation, but it regulates it to make sure that the girls suffering under that situation are not left homeless and destitute. Other Old Testament regulations (such as Lev 23:22) create a situation in which the poor are better cared for, so that they would not feel forced into participating in the indentured servitude system. In the New Testament, there are verses (such as Gal 3:28, Phil 2:3, and Philemon 15-16) that undermine slavery as a whole.

Burned for the Wrong Clothes?

Perhaps the clearest indication that Sorkin's treatment of Old Testament law is made in bad faith (rather than just being a case of misunderstanding) is when he has Bartlet ask: "Can I burn my mother in a small family gathering for wearing garments made from two different threads?" From this question, viewers who have not carefully read Leviticus or Deuteronomy would assume that the Old Testament prescribes the death penalty (and specifically burning) for wearing mixed-cloth garments. It simply does not.

Conclusion

In certain atheist/agnostic circles, mocking statements like those made by President Bartlet on The West Wing are prevalent. Christians should be equipped and ready to give a defense of God's Word. More than anything, we must be confident in pointing others to Christ. Whatever the specific modern-day application of a particular biblical law might be, the law as a whole shows us that when God gives us standards, we fall short of those standards. We are all sinners in need of a Savior. Jesus perfectly kept the law that we could not keep, He paid the penalty for our sins on the Cross, and He rose again on the third day, conquering sin, death, and Hell for all who believe in Him.

Two ideas I want to keep in mind all this year to help drive my Christian life and evangelism:

- Jesus is a living person (not just an idea), and I should daily grow in my relationship with Him.

- Hell is real. 

A Lament for the Greatest Rock Band

Watching Peter Jackson's documentary The Beatles: Get Back (released in November 2021) was an  amazing experience for a Beatles fan. Getting to be a fly-on-the-wall as these great artists create, rehearse, and record an album of songs was a dream come true. The documentary revealed the ongoing and growing tensions between band members, how they were drifting apart due to differing interests, and how the breakup of the Beatles was likely inevitable (and not really Yoko Ono's fault).

By the time the videos and audio that became Get Back were recorded, the Beatles had been playing their instruments and performing together for so long that they were masters at playing and songwriting. Watching Get Back, it is incredible to listen as songs quickly go from fuzzy ideas to the fully-formed hits that fans still enjoy today.

Get Back also highlights how John and Paul's rebellious, counter-cultural, and iconoclastic tendencies made it virtually impossible for them to write songs that could communicate political or spiritual commitments (or, seemingly, to stay focused on those commitments for long). This limitation is especially apparent as Paul composes "Get Back" and as John works at "Child of Nature."

The refrain from "Get Back" ("get back to where you once belonged") is indicative of Paul's original idea for the song: to be a satirical take, protesting the anti-immigrant rhetoric of some British politicians at the time. The most complete original verse is the following:

Meanwhile back at home too many Pakistanis 

Living in a council flat 

Candidate Macmillan, tell us what your plan is 

Won’t you tell us where you’re at

By the time the final song was written, the political aspect was entirely dropped, and Paul seems to have chosen lyrics almost entirely on the basis of rhythm and rhyme.

A version of "Child of Nature" was recorded when the Beatles were working on the White Album, but it did not appear on that record. As seen in Get Back, John was still working on the song when the Beatles were recording Let It Be. Eventually, John used the music from "Child of Nature" for the song "Jealous Guy," which he released on his solo album, Imagine. Though "Jealous Guy" is more emotionally complex than "A Hard Day's Night" or some other Beatles songs, it does still center around romantic love, losing the nature-centered spiritual theme of the original lyrics.

Beatles' lyrics (Lennon/McCartney lyrics in particular) are cool and catchy, and they certainly speak to Beatles fans on some level. Beatles' lyrics range from nonsensical (as with the final version of "Get Back" or John's "Dig a Pony," which is also on Let It Be) to romantic (as with "In My Life") to pensive (as with "Norwegian Wood"). Beatles' lyrics rarely attempt any hint of political or spiritual themes. What if this amazingly skilled, spectacularly popular band had connected listeners to broader societal issues? What if Lennon and McCartney had made it their goal to not only make hearers feel cool, but to lead them to think deeply? As it is, Beatles' lyrics at their best are known for highlighting introspection and intense feelings. As such, they are part of the fabric of societal dissolution in the postmodern age. 

Conclave: Some Evangelical Thoughts

Conclave. Directed by Edward Berger. Screenplay by Peter Straughan. Based on the novel by Robert Harris. Focus Features: 2024. 

Edward Berger was born on March 6, 1970 in Wolfsburg, Lower Saxony, Germany. He is married to Nele Mueller-Stöfen. Before directing Conclave, which was nominated for the Best Picture Oscar, Berger gained international fame for writing and directing All Quiet on the Western Front (2022), which was also nominated for the Best Picture Oscar.

Peter Straughan was born on August 1, 1968 in Gateshead, Durham, England, UK. He was married to Bridget O'Connor until her death by cancer on September 22, 2010. Before writing the screenplay for Conclave, which won the Best Adapted Screenplay Oscar, Staughan gained international fame for co-writing the screenplay for Tinker, Tailor, Soldier, Spy, which was nominated for the Best Adapted Screenplay Oscar.

Robert Harris was born on March 7, 1957 in Nottingham, Nottinghamshire, England, UK. He is married to Gill Hornby. Before writing the novel Conclave, Harris gained international fame for his novels (known for heavily incorporating historical and political elements), and for working with Roman Polanski to adapt two of his novels–The Ghost Writer (2010) and An Officer and a Spy (2019)–into films.

[Some sentences from the above three paragraphs are taken directly from IMDB.]

The unique contribution of the film Conclave is its look behind the veil of papal politics, which–according to Cardinal Cormac Murphy-O'Connor–was largely accurate its details. Conclave–a movie about the death of a pope and the election of a new pope–was released on October 25, 2024, and Pope Francis was admitted to the Agostino Gemelli Polyclinic Hospital in Rome on February 14, 2025; this made Conclave seem particularly relevant at the 2025 Academy Awards (held on March 2). Conclave was released to streaming on April 22: the day after Pope Francis died.

Summary

According to the Focus Features official summary of the film:

Cardinal Lawrence (Ralph Fiennes) is tasked with running this covert process after the unexpected death of the beloved Pope. Once the Catholic Church's most powerful leaders have gathered from around the world and are locked together in the Vatican halls, Lawrence uncovers a trail of deep secrets left in the dead Pope's wake–secrets which could shake the foundations of the Church.

Some reviewers used the term "mystery" or "murder mystery" to describe the film, but these terms are misleading. The inciting incident (the death of the Pope) is not a mystery to be solved. The filmmakers do maintain a tension similar to a mystery film, and there are some surprises, but these are mostly political in nature.

Critical Evaluation

In a response to Conclave on twitter.com, Denny Burk noted:

Conclave aims to drive home one point: Doubt is a virtue, and certainty is a vice. The good guys are the liberals who always learn but never come to know the truth. The bad guys are the conservatives who think they know what is true.

Dr. Burk's point is certainly correct. In fact, the film does not even argue the 'one point' as much as it assumes that point and seeks to reinforce it through caricatures of conservatives. The filmmakers seem to assume that their audience will already agree with theological liberalism.

[Spoilers follow.]

The climactic plot point of Conclave, illustrating that "doubt is a virtue, and certainty is a vice" is the revelation that the ascendent pope is intersex: Cardinal Benitez (presented as a sympathetic, humble, and convictional person) is revealed to have been born with male external organs and internal female sex organs, with XX chromosomes. This is a highly unlikely scenario, as the presence of external male organs usually requires an XY chromosome structure, even in situations where other intersex features are present. However, there is an exceedingly rare condition called 'de la Chapelle Syndrome' that could result in symptoms such as those described by the fictional Cardinal Benitez.

In Conclave, the intersex condition is presented as allowing Cardinal Benitez to embody and live out the theme that "doubt is a virtue, and certainty is a vice" in a unique way. However, it is interesting to note that Cardinal Benitez's gender identity is not merely presented as a matter of personal feeling and choice. Benitez decides to forego having surgery to remove the internal female sex organs, stating, "I am what God made me," and Benitez seeks the counsel of the pope. The will of God and the authority of the head of the church are crucial in thinking through an unusual, complicated situation.

Conclusion

Thinking outside of the liberal Roman Catholic context presented by the filmmakers of Conclave, how should Evangelicals think through the theme and situation presented in the film?

Evangelicals believe that we have certainty concerning crucial matters of belief and life, not based on our own opinions, but based on God's revelation in the Bible. Because we live in a fallen creation, there are complicated situations that arise. We should not throw our hands in the air and conclude, 'There is no objective truth,' with life just being governed by our own individual feelings and choices. Instead, we should seek the will of God, as He has revealed it in the Bible. Evangelicals do not believe that there is any head of the church other than the risen Christ, so when we face unusual, complicated situations, we should seek the counsel of the gathered congregation of believers, praying to Christ and searching the Bible together.

To consider a point analogous to that presented in Conclave: say that in an evangelical church, there were an individual with an intersex condition, and that intersex individual was deciding whether the pursuit of pastoral ministry is appropriate. How should that intersex individual think through the issue? The most fundamental issue one must keep in mind is that what we are is defined by our Creator: "So God created man in his own image, in the image of God he created him; male and female he created them" (Genesis 1:27 ESV). Moreover, God defines leadership in the church; concerning pastoral ministry in the church, the Bible says, "I do not permit a woman to teach or to exercise authority over a man" (1 Timothy 2:12a ESV). Even in light of the complicated situation presented by an unusual intersex condition, church members should not reject the basic gender binary, nor should they reject the idea that only qualified men should be accepted for pastoral ministry.

Given these principles, an intersex individual who is trying to decide whether to pursue pastoral ministry would want to have as much information as possible. Chromosome testing, if available–to provide additional objective evidence, informing the perception of one's identity–may be useful. An intersex individual, like anyone else, would seek answers from the Bible. Since many intersex conditions–like 'de la Chapelle Syndrome'–result in the individual being sterile, passages such as Matthew 19:11-12, in which Jesus discusses those who are 'eunuchs from birth,' may be relevant. Finally, an intersex individual should seek counsel from other Bible-believing brothers and sisters in Christ, looking for help within a spiritually healthy local church, in order to discern the will of Christ.

Psych Meds a Sin?

Appreciation

I love, appreciate, and respect Tony Miano. I am thankful for his example in evangelism. 

Introduction

A couple of days ago, Tony was a guest on the G220 Radio, a podcast hosted by my friend Mike Miller and his friend Ricky Gantz. On this podcast, Tony argues against Christians taking psych meds, asserting that use of such medications undermines the sufficiency of Scripture. Tony seemed to be saying that for a Christian to use psychiatric medications is a sin.

In response to a question I raised on the livestream, Tony was (helpfully) crystal clear that disagreements on the use of psych meds is not a first-order issue. However, it seemed like the use of psych meds was still being presented as somewhat analogous to an error regarding church government or the ordinances: where disagreements between genuine Christians might exist, yet there are some who must be biblical and some who must be unbiblical in their practices.

Taking psychiatric medications (or allowing one's child to take psych meds) may be wise or unwise in a given situation, but the taking of such meds cannot be called a sin for three reasons: the definition of the sufficiency of Scripture, the distinction between spiritual replacement and physical tool, and the dire circumstances in which one may be involved.

Definition of the Sufficiency of Scripture

The first reason that taking psych meds is not necessarily a sin involves the definition of the sufficiency of Scripture. The definition of scriptural sufficiency is based on passages such as 2 Timothy 3:16-17,

16 All Scripture is breathed out by God and profitable for teaching, for reproof, for correction, and for training in righteousness, 17 that the man of God may be complete, equipped for every good work. (ESV)

Scripture's sufficiency is well-summarized in the Abstract of Principles, which declares that Scripture is "the only sufficient, certain and authoritative rule of all saving knowledge, faith and obedience." For saving knowledge, for faith, and for obedience to God, the Bible is sufficient. The Bible is not sufficient (nor does it claim to be sufficient) for absolutely every aspect of practically navigating God's creation. If your hiking guide, helicopter pilot, or heart surgeon tells you that the only training he received for his job was reading his Bible, then you would be rightly concerned; if you want to teach your teenager to do his Algebra or to drive an automobile, then you had better seek some books and experiences outside the Bible. It may be the case that if you want to make strident statements against medical practices or pharmacology, extra-biblical research is needed as well.

Distinction between Body and Soul

The second reason that taking psych meds is not necessarily a sin involves the distinction between body and soul. The argument against psych meds would claim that the meds are being sought not just as a means to navigate this physical world in a particular way, but that the meds are meant to minister to a person's soul in a way that only Scripture can do.

IF psychiatric medications are being used as a spiritual replacement for repentance and sanctification (and Tony indicates that, in his own experience, that's how the medications WERE being used), THEN taking psych meds IS a sin. HOWEVER, it is not NECESSARY to use medications as a SPIRITUAL REPLACEMENT. Instead, medications could be a useful PHYSICAL TOOL to deal with symptoms in order to set the stage for addressing deeper, spiritual needs. If a person has a pounding headache that is distracting him from prayer, it is no sin for him to take some Tylenol before praying. If a person is having panic attacks–including rapid heartbeat, shortness of breath, tightness in the chest, and nausea–it is no sin for him to take a psych med to help deal with the panic attack symptoms before moving on to address the spiritual issues of anxiousness that might be the root of the attacks.

Dire Circumstances

The third reason that taking psych meds is not necessarily a sin involves the dire circumstances in which one may be involved. If a person is involved in self-harm and suicidal tendencies, then that person desperately needs direction toward Christ and discipleship. However, if the patterns of thought and tendencies are so severe that she is in immediate danger from herself, then psychiatric medications may be a helpful step in preserving physical life until the needed spiritual work may be done. To label psych meds a sin, causing shame to those who permit their use, may take away a helpful tool for keeping someone alive long enough to hear a needed gospel word.

Conclusion

The act of taking psychiatric medications (or allowing one's child to take psych meds) cannot simply be labeled as sin due to the definition of the sufficiency of Scripture, the distinction between spiritual replacement and physical tool, and the dire circumstances in which one may be involved. We need to be careful not to call an action a sin, when the Bible has not called that action a sin: to do so may be a true violation of scriptural sufficiency. This matters to Christians who are at the end of their rope, and who are seeking tools to help get them (or their children) to a place where their thoughts are coherent enough to allow them to receive the instruction from God's Word that they ultimately need. 

Jesus in the Middle?

On February 11, 2025, Rick Warren, the former pastor of Saddleback Church, tweeted:

If the Gospel writers had revealed any contrasting political/worldview positions of the two thieves, then Warren might have a basis for making such an application. Since Scripture contains no such contrast between the thieves, Warren has basically just taken the word "middle" and loaded in a meaning for the term from outside the text. Warren's tweet is an example of false equivalence and eisegesis.

There are biblical texts that clearly have bearing on hot-button political issues of our day. For example:

• Life is consistently valued from the womb (Job 31:15; Psalm 139:13; Isaiah 44:24; Luke 1:41).
• Jesus affirms gender distinctions, and He affirms marriage as a lifelong union of a man and a woman (Matthew 19:4-6).
• Justice and love are to be extended to the "stranger [who] sojourns with you in your land" (Leviticus 19:33-34).
• Mosaic law regulates private industry in order to ensure that the vulnerable in society have a source of provision (Deuteronomy 24:19-22).

However, the exact ways in which Bible verses should influence the crafting of specific laws in our nation (at local, state, and federal levels) are debatable. Nobody should attempt to coopt the Bible–nor the focal point of the Bible: Jesus Christ our Savior–for his own political agenda. The Lord will not serve as a poster-boy for leftist, centrist, or right-wing political groups.

"When Joshua was by Jericho, he lifted up his eyes and looked, and behold, a man was standing before him with his drawn sword in his hand. And Joshua went to him and said to him, 'Are you for us, or for our adversaries?' 'Neither,' He replied. 'I have now come as Commander of the LORD’s army.' Then Joshua fell facedown in reverence and asked Him, 'What does my Lord have to say to His servant?' (Joshua 5:13-14 ESV)

Even God's old covenant people–national Israel–could not claim the Angel of the LORD as their own, as if He would serve their agenda. Instead, Joshua had to humbly enquire about the Lord's will, then submit to that will. Likewise, followers of Christ must–with humility, gentleness, and respect–seek the will of Christ from Scripture, and then pray for wisdom as we strive to implement His will.

Biblical political engagement does not require Christians to find a centrist position between protecting life in the womb or allowing it to be electively destroyed: it does not require Christians to find a centrist position between protecting children from genital mutilation and allowing for childhood genital mutilation. Biblical political engagement does require Christians "to do justice, and to love kindness, and to walk humbly with your God" (Micah 6:8). Let us pray for the Spirit to help us exemplify these cardinal and heavenly virtues in our lives.

Andy Stanley on Saddleback Being De-credentialed by the SBC

In his June 30, 2024 message "Broken and Grateful," Andy Stanley–founder and preacher for the North Point Ministries megachurch network–decried biblical "fundamentalists" who foster an "insider-focused" mentality. As an example, Stanley called out the Southern Baptist Convention for finding that Rick Warren's Saddleback Church is not in friendly cooperation with the Convention.

Stanley said: 

Last year, [Rick Warren's] denomination [the Southern Baptist Convention] kicked him out of the denomination: for something immoral? No. Something illegal? No. Something that had to do with money? No. Because he had some addiction? No. They kicked him out because he had the nerve to ordain three female staff members, who were functioning as pastors … and they kicked him out of the church. You don't get any more insider-focused than that.

I'm one of the messengers to the Southern Baptist Convention who voted to uphold the SBC Executive Committee's decision that Saddleback is not in friendly cooperation with the Convention. We voted the way that we did because we do not think that ordaining women as pastors is consistent with the New Testament instructions concerning church leadership, therefore the influence that Saddleback's messengers to the Convention or the decisions made by missionaries from Saddleback sent out by the International Missions Board or North American Mission Board of the SBC would not necessarily be in line with what we believe the New Testament to teach about church leadership.

We did not kick Rick Warren out of any church, nor does the SBC have the authority to do so. We did not make any pronouncement concerning Rick Warren's spiritual state, nor does the SBC have the authority to do so.

Yesterday, while visiting family out-of-state, I joyfully worshiped at a Presbyterian church. The Presbyterian church practices infant baptism. I believe that they are wrong to do so, but I felt no need to even mention it to anyone there. But if a member church of the SBC started practicing infant baptism, we would not allow that church to remain as cooperating members of the Convention, because the way that this ordinance of Christ is conducted [as applying to only infants or applying to believers only] is an important enough issue (with important enough implications) that denominational resources must be spent in cooperation with congregations that agree about the proper subjects of baptism.

Regarding these sorts of issues (whether women pastors or infant baptism), there are certainly other parachurch ministries that can be done across denominational lines and there are opportunities for worship with brothers and sisters in other denominations. But believing that certain second-order issues can form appropriate denominational boundaries does not necessarily make someone sinfully "insider-focused".

Transgenderism and the Church

The following is from the conclusion of Affirming God's Image: Addressing the Transgender Question with Science and Scripture by J. Alan Branch.

"Transgenderism is not consistent with a life of Christian discipleship. A robust understanding of Scripture insists we embrace our natal sex and live in accordance with that sex: In other words, to use the secular distinction, we strive to embrace the gender consistent with our sex. Imitating the opposite sex is strictly forbidden. Likewise, participation in homosexual behavior is sin.

"When transgenderism is seen for the confusion it represents, we see clearly that churches should uphold the scriptural gender binary as normative and affirm the truth of Genesis 1:27: The gift of gender is part of the goodness of God's creation. In so doing, we acknowledge that the experience of gender dysphoria is real for many and a burden for which most did not ask. We are reminded of Jesus' words, 'Blessed are the merciful, for they shall receive mercy' (Matt 5:7). But from a scriptural perspective, mercy never means we affirm a distortion of God's plan and pretend transgender behavior is morally permissible. Instead, we walk with our brothers and sisters experiencing gender confusion and marshal every resource available to help them overcome this besetting temptation. We pray together, we read Scripture together, we meet for accountability groups, and we grieve together. We seek wise pastoral counsel and engage Christ-honoring mental health professionals to walk through the process of living in congruence with the highest goal in life–the lordship of Christ for the glory of God. Temptation grows in the dark, but shrivels in the light. When individual churches create an atmosphere that says, 'This is a safe place to admit you are tempted to transgender behavior,' we can then build the relationships needed to help struggling brothers and sisters walk the long, difficult path to victory. We can accomplish infinitely greater good by affirming the goodness of God's design than by conforming to the spirit of the age."

Caffeine a Drug?

In lectures on Advanced Biblical Counseling at the Master's Seminary, speaking about drug and alcohol addiction, Dr. John D. Street was asked about caffeine addiction. He responded with the following, which I think is insightful and properly challenging:

When I have to have it in order to function normally, then it becomes an issue. 'I HAVE TO have it.' We may not steal, cheat, or murder in order to get our caffeine, but if I have to have it (otherwise I'm going to be irritable, I'm going to bite your head off, I'm going to have headaches all day long, and I'm not going to interact well with people), now I'm resorting to sinful responses to people without that chemical. Then that particular chemical has a control in my body and in my thinking–a mastery in my body and in my thinking–that it shouldn't have.

Death and the Intermediate State

[Over the years, I've had occasion to speak with friends, co-workers, and students concerning questions about what the Bible says regarding what a person experiences when he or she dies, before the Final Judgment.]

Introduction

The Final Judgment

At the end of this present age (before God establishes the new heavens and new earth) all who have died will be raised from the grave. God will miraculously restore the body of each person, and all people will be judged before His throne. (See Revelation 20.)

The Intermediate State

But before the Final Judgment mentioned above, what will a person experience after death? (To re-state the question in theological terms: what will a person experience in the intermediate state: the mode of existence that occurs immediately after a person dies up until the time of the Final Judgment?)

The Importance of Scripture in Answering This Question

Our source for knowledge concerning what happens after we die must come from God. This knowledge lies outside of any normal human experience, and so we must seek answers from the LORD, who is the Giver of life, and who is Sovereign over life and death. Thankfully, God has given us certain knowledge about the intermediate state in His written Word, the Bible.

Sheol/Hades
As with some other important subjects—such as the Trinity, the nature of Satan, etc.—the state of souls after death is a matter that is much more clearly explained in the New Testament than the Old Testament. In the Old Testament, the common term for the realm of the dead is "Sheol." This word seems to simply mean, "realm of the dead." The references to Sheol in the Old Testament do not give readers much indication of the nature of the realm of the dead, but are indicative of the idea that personality does not cease at death: that identity carries on into an afterlife. In the Greek translation of the Old Testament, "Sheol" is rendered as "Hades". In certain New Testament passages quoting the Old Testament (as in Acts 2:27-31), this idea of "Hades" as the general realm of the dead is found.

Jesus’ Teaching Concerning the Intermediate State

In Luke 16:19-31, Jesus says:

19 “There was a rich man who was clothed in purple and fine linen and who feasted sumptuously every day. 20 And at his gate was laid a poor man named Lazarus, covered with sores, 21 who desired to be fed with what fell from the rich man's table. Moreover, even the dogs came and licked his sores. 22 The poor man died and was carried by the angels to Abraham's side. The rich man also died and was buried, 23 and in Hades, being in torment, he lifted up his eyes and saw Abraham far off and Lazarus at his side. 24 And he called out, ‘Father Abraham, have mercy on me, and send Lazarus to dip the end of his finger in water and cool my tongue, for I am in anguish in this flame.’ 25 But Abraham said, ‘Child, remember that you in your lifetime received your good things, and Lazarus in like manner bad things; but now he is comforted here, and you are in anguish. 26 And besides all this, between us and you a great chasm has been fixed, in order that those who would pass from here to you may not be able, and none may cross from there to us.’ 27 And he said, ‘Then I beg you, father, to send him to my father's house— 28 for I have five brothers— so that he may warn them, lest they also come into this place of torment.’ 29 But Abraham said, ‘They have Moses and the Prophets; let them hear them.’ 30 And he said, ‘No, father Abraham, but if someone goes to them from the dead, they will repent.’ 31 He said to him, ‘If they do not hear Moses and the Prophets, neither will they be convinced if someone should rise from the dead.’” (ESV)

In the above passage, Jesus gives His listeners some important information about what they may expect immediately after they die.

Sheol Is Divided 
In this New Testament account, we get some important information in terms of the state of affairs regarding the afterlife in the Old Testament era (the New Testament era not being inaugurated until the passion of Christ: see Luke 22:20). In the parable of the rich man and Lazarus, Jesus pictures the afterlife as being divided between a place of joyful rest and a place of sorrowful torment, with a wide gulf set between these realms.

The Humble Will Receive the Loving Fellowship of “Abraham”

In Jesus’ account, Lazarus—the humble poor man—is taken away to Abraham as soon as he dies. The text above says that Lazarus was at “Abraham’s side”—the older translations say “in Abraham’s bosom”—the idea is not just that Lazarus is situated close to Abraham, but that he is (in a sense) embraced by Abraham: he is brought near to Abraham’s heart. Lazarus, who was ignored in life by the rich man and, it seems, by everyone else except the filthy dogs, is now given a place of great honor and he has fellowship with Abraham.

“Abraham” is mentioned because he was a greatly respected example of faith, one who was known as God’s friend (see, for example, Genesis 15:6, 2 Chronicles 20:7, and Isaiah 41:8). When we who trust in Jesus die, we will have the opportunity to have fellowship with heroes like Abraham, but the Bible also indicates that we will find ourselves in the presence of all faithful people who have died before us; this is one reason why the Old Testament frequently speaks of people who die being ‘gathered to their people’ (see, for example, Genesis 25:8; 49:33). When the person who humbly trusts in Jesus dies, he is immediately taken into the presence of the Lord Jesus Christ, he is able to fellowship with heroes of the faith that we read about in the Bible, he is reunited with all his faithful departed loved ones—the Bible’s picture of the intermediate state is joyful indeed!

The Self-Centered Will Receive Torment

But notice the words from Luke 16:23-31 that are used to describe what the proud, compassionless rich man experiences when he dies: words like “thirst,” “anguish,” and “flame.” This wicked man experiences extreme discomfort and pain, he experiences frustration in that he can apparently see Abraham and Lazarus, but he can take no part in their joy, and when he addresses Abraham, he receives only righteous rejection. This is the fearful future that can be expected for all who fail to follow Jesus.

What has changed in the New Testament era?

Old Testament/New Testament: what's the difference for souls in the afterlife? Certainly, the saints on earth in the New Testament era—even into the present day—have a clearer view of our hope for life after death. We have heard and read the words of Jesus to the thief on the cross: "Truly, I say to you, today you will be with Me in Paradise" (Luke 23:43 ESV). We have read the Apostle's words that: "[T]o be absent from the body [is] to be present with the Lord" (cf. 2 Corinthians 5:8) and that if he were to die he would “depart and be with Christ” (see Philippians 1:21-23). Even the saints who had been in the afterlife from Old Testament times may have received a clearer view of God's redemptive plan upon the completion of Christ's work of salvation. At very least, saints who had been in the afterlife from ancient days would certainly have experienced great joy and celebration as Jesus faithfully endured the Cross, rose from the dead as the conqueror of sin, death and Hell, and then took His rightful place "at the right hand of the throne of God" (cf. Hebrews 12:2). It seems reasonable to suppose that those who died in the Old Testament era came either into an experience of increasing joy or increasing sorrow following the work of Christ.

A Future Hope and Warning

One day, the full number of God's elect sheep will have been gathered into the fold by the Good Shepherd (see John 10:16). One day, all of those "who have been predestined to be conformed to the image of [God's] Son" (cf. Romans 8:29) will have come to trust in Him. On that day, the Author of history will again step back onto the stage, descending in the way He ascended (see Acts 1:11). All of the dead will be resurrected and judged: those who are righteous in Christ—who have their names written in the Lamb's Book of Life—will experience the unparalleled joy of the "New Heaven and New Earth"; those who are outside of Christ—who are yet dead in their sins—will be condemned by their wicked deeds and will experience the unimaginable torment of the Lake of Fire (see Revelation 20-21).

The following chart which was created by my friend Jerry Dorris, helpfully systematizes the Bible's presentation of the afterlife:

What Makes the Difference in How We Experience the Intermediate State?

Jesus’ teaching indicates that, immediately after death, a person will experience either joy or anguish. What makes the difference: is it simply whether a person is poor or rich? Is it whether a person is humble or proud? Is it whether a person is charitable or selfish?

Jesus expected His hearers to do more than simply agree with His teaching. Simply nodding your head as you read passages like Luke 16:19-31 is not enough.

Jesus expected His hearers to do more than just try to follow His teaching as if it were a list of rules: after all, how could you “obey” a passage like Luke 16:19-31 in this sense? Would you try to become like Lazarus by making yourself poor, then having dogs lick your sores?

Jesus expected His hearers to follow Him. In Luke 9:23-24 Jesus said, “If anyone wants to come with Me, he must deny himself, take up his cross daily, and follow Me. For whoever wants to save his life will lose it, but whoever loses his life because of Me will save it.” (HCSB)

The first step to following Jesus is to confess that you have sinned against God. In some ways, each one of us has been like the rich man in Luke 16:19, seeking our own pleasure and enjoyment in the things of this world, while giving little to no thought to God or to others. Due to our sin, each one of us deserves the exact same kind of torment—the thirst, anguish, flame, frustration, and rejection—that the rich man received after death. On the Cross, Jesus took the torment that sinners deserve, as seen by the words He spoke from the Cross: “I thirst!” (John 19:28), “My God, my God, why have You forsaken Me?” (Mark 15:34), etc. Jesus died the death that we deserve, He was buried, and He rose from the grave on the third day. Jesus now lives and offers eternal life to anyone who follows Him.

The Christian’s Great Hope in Death: Experiencing the Presence of the Lord

The Christian can have absolute confidence that if he dies—though his body will be placed in the ground awaiting the resurrection—his soul will immediately be ushered into the presence of the Lord Jesus Christ, who saves His people from their sins (see Matthew 1:21), as well as from death, which is the consequence of sin (see Romans 6:23).

My Plea to Anyone Reading These Words

Confess that you are a sinner. Turn away from your sin. Trust in Jesus and in His work on the Cross to save you from your sin and from the agony of death. Follow Jesus today.

The State's Interest in Marriage Briefly Explained

Why does the state have any interest in recognizing marriages at all? I believe that many people–even many Christians who greatly value marriage–would be hard pressed to offer an answer to this question; marriage is currently seen as a mere personal choice, with little thought given to the broader societal impact of marriage.

At a "Next Generation Event" during the 2013 annual meeting of the Southern Baptist Convention, Dr. Russell Moore, who was then President of the Convention's Ethics and Religious Liberty Commission, helpfully gave one main reason for the state's interest in marriage:

The reason why the state [traditionally] recognizes male/female one-flesh unions: there's a reason for that. There are all kinds of things the state doesn't recognize that are important things: lots of us in this room are friends, [but] we didn't go to the courthouse and register our friendship, and, if we ever get mad at one another and decide we're not going to speak to one another, we don't go to the courthouse and deal with it that way; the state doesn't care who you're friends with, [so] why does the state care who you're married to? The state cares who you're married to because (the state has an interest in that because) a male/female union–at least potentially–has some implications that society has to deal with, and those "implications" are called children. And so the state has to recognize, in some way, marriage, unless you're going to have the kind of society where children are just abandoned on the side of the road and no one is taking care of them. I mean, really, when you think about the state's interest in marriage, it boils down to, at the most basic level, issues of child support: 'who's responsible for this baby?' The state is interested in that.

Later in 2013, in an interview with National Review Online, Dr. Moore again gave a succinct answer concerning the state's interest in marriage, this time explicitly mentioning the state's interest in promoting situations in which children have the benefit of both a father and a mother:

The government has recognized marriage for one reason. The union of a man and a woman has implications for all of society in a way other relationships don’t. Male/female sexuality brings with it the possibility of children. Very few of us want the sort of “lord of the flies” laissez-faire kind of society which doesn’t care what happens to children. Encouraging the sort of fidelity that maintains, wherever possible, the right of a child to both a mother and a father is a state interest.

A Biblical View of Government

From the book Understanding the Times by David A. Noebel:

The Bible portrays the proper rule of good government as one of administering justice (Jeremiah 23:5; Amos 5:15), protecting the weak from the bully, the poor from the rich and powerful (Isaiah 3:13-14; Amos 2:6; 5:12), the innocent from the guilty (Romans 13:3); promoting equality before the law (Acts 10:34; Exodus 23:6); working diligently to restrain evil; protecting the body politic from hostile invasion (2 Chronicles 26:9-15)... human government was instituted by God to protect man's unalienable rights from mankind's sinful tendencies (Genesis 9:6; Romans 13:1-7). Human nature being what it is, man will attempt to infringe on his fellow man's rights in an effort to improve his own life, therefore a political system must exist to protect rights and keep these evil tendencies at bay... Most everyone believes that furthering justice is an important task of the state, but the Christian sees justice as the principal reason for the state's very existence.

The Pilgrim's Progress: Detailed Outline

Several times over the years, I have had the privilege of teaching John Bunyan's The Pilgrim's Progress to middle grades students. In preparation for teaching this class, I constructed a detailed outline for each chapter. The following outline is for the 1991 Tyndale House Edition, with language modernized by Cheryl V. Ford. (NOTE: the Cheryl V. Ford edition divides the text into chapters; traditionally, The Pilgrim's Progress is divided into ten "stages", and I have included the "stage" divisions in green text.)

The First Stage

Chapter 1

I. The Jail
A. The Beginning of the Tale:
1. The author falls asleep in a den and begins to dream.
2. In the dream, the author sees a man who is reading a book and who is in anguish, asking, "What shall I do?"
B. The man in the dream begins baring his soul to his family.
1. At first, the man in the dream sees to hide his anguish from his family.
2. Then, the man in the dream begins relating the cause of his anguish to his family:
a. He was under a heavy burden.
b. He had become aware that his city would be destroyed by fire from Heaven.
C. The family in the dream rejects the man's message.
1. They think the man is going crazy.
2. They harden their hearts to his warnings.
3. They begin abusing the man.
4. Therefore, the man begins isolating himself, reading and praying.

II. Evangelist Appears
A. The Man's Cry for Salvation:
1. (The man in the dream, at the end of the first paragraph in the book, had asked in anguish, "What shall I do?")
2. Now, at the end of this paragraph (after reading and praying), the man asks, "What shall I do TO BE SAVED?" [EMPHASIS ADDED].
B. The man meets Evangelist.
1. The man does not know which way to go.
2. Evangelist approaches the man.
C. Evangelist speaks with the man.
1. Evangelist asks what troubles the man.
2. The man understands from "the Book" that he faces death and judgment, and that he is unwilling to die and unable to face judgment.
3. Evangelist asks the man why he is not willing to die, as he is so miserable.
4. The man says he is not willing to die because he is afraid the burden on his back will drag him into Hell.
5. Evangelist asks the man why he is standing still.
6. The man replies that he does not know where to go.
7. Evangelist gives the man a Parchment Scroll inscribed with the words, "Flee from the wrath to come."
8. The man asks Evangelist where he should flee.
9. Evangelist points the man to a shining light; Evangelist tells the man that by following the light, he will come to a wicket gate.
10. Evangelist tells the man that by knocking on the gate he will gain instructions concerning what to do.

III. Pursued by Obstinate and Pliable
A. The man flees toward the light.
1. The man begins to run.
2. His family cries out for him to return.
3. The man puts his fingers in his ears and keeps running, crying out, "Life! Life! Eternal life!"
4. His neighbors also cry out for him to return.
5. Two neighbors in particular-- Obstinate and Pliable-- follow the man to get him to return.
B. Obstinate:
1. Obstinate objects to leaving comforts behind in the City of Destruction.
2. "Christian" (as the man's name is revealed to be) replies that the blessings he pursues far outweigh the comforts left behind.
3. Obstinate asks about the blessings Christian mentions.
4. Christian says he is seeking an incorruptible inheritance.
5. Obstinate's last address to Christian:
a. Obstinate ridicules Christian.
b. Obstinate asks Christian whether he will go back.
6. Christian says he will not go back.
7. Obstinate tell Pliable they should return home.
C. Pliable:
1. Pliable rebukes Obstinate for insulting Christian and says he is inclined to go with Christian.
2. Obstinate calls Pliable a fool and tells him to return with him.
3. Christian seeks to persuade Pliable to go with him, telling Pliable about the "glorious things to be gained."
4. Pliable decides to go with Christian.
5. Obstinate goes back scoffing.

IV. Christian and Pliable Discuss Heavenly Things
A. Christian seeks to get to know Pliable.
B. Pliable asks Christian about heavenly things.
C. Christian seeks to answer Pliable from the Book, affirming absolute trust in the Book, as the Book was written by Him who cannot lie.
D. Christian tells Pliable about a number of good things written in the Book:
1. An endless kingdom;
2. Eternal life;
3. A cessation of sorrow;
4. Fellowship with angelic beings and holy ones who have gone before.
E. Pliable asks Christian how they can come to share in the good things just mentioned.
F. Christian replies that the Lord of the heavenly country has given the answer in the Book, and that: "if we are truly willing to receive it [i.e., the answer concerning how to gain all the blessings just mentioned], He will freely give it to us."

V. The Slough of Despond
A. Both Christian and Pliable fall into the Slough of Despond.
B. Pliable is angry, extricates himself from the Slough on his homeward side, and returns home.

VI. Help Comes to the Rescue
A. Christian in the Slough of Despond:
1. When Pliable leaves, Christian is left alone in the Slough.
2. Christian continues trying to get to the side toward the wicket gate.
3. Christian is unable to get out of the Slough due to the burden on his back.
B. Help comes to Christian.
1. Help asks Christian what he is doing in the Slough.
2. Christian explains his story thus far.
3. Help asks Christian why he did not seek the steps in the Slough.
4. Christian replies that fear had pursued him so hard that he fallen in.
5. Help takes him by the hand and sets him on solid ground.
C. The Explanation of the Slough:
1. The author asks Help why the Slough is not fenced off.
2. Help responds that the Slough cannot be fenced.
3. Help explains:
a. That the Slough is composed of the scum and filth of the conviction of sin;
b. For two thousand years the King's laborers have been seeking to fence the Slough and to fill it in with "cartloads of profitable instruction" to no avail;
c. "[G]ood and substantial steps have been placed evenly throughout this Slough by command of the Lawgiver," but the amount of filth makes it hard to see the steps in bad weather.

VII. Pliable Returns Home and is Confronted by His Neighbors:
A. Some neighbors say Pliable is wise for returning.
B. Some say he is a fool for having endangered himself with Christian.
C. Some mock his cowardice for failing in his venture.
D. At first, Pliable sat cowering among his neighbors.
E. Finally, Pliable raises an objection.
F. The neighbors go back to mocking Christian.

Chapter 2

I. Christian Meets Mr. Worldly-wiseman
A. Christian encounters Mr. Worldly-wiseman.
1. Worldly-wiseman was from a town called Carnal-polity (a neighboring town to the City of Destruction, where Christian was from).
2. Worldly-wiseman had heard rumors of Christian.
B. Christian and Worldly-wiseman converse about Christian's burden and the Wicket-gate.
1. Worldly-wiseman asks Christian about where he is going in his burdened state.
2. Christian replies that he is going to the Wicket-gate to become free of his burden.
3. Worldly-wiseman asks about who told Christian to go to the Wicket-gate.
4. When Christian speaks of Evangelist, Worldly-wiseman becomes indignant and speaks of the dangers and death that face Christian if he continues in the way that Evangelist indicated.
5. Christian replies that he is willing to face any danger to be rid of his burden.
C. Christian and Worldly-wiseman converse about the Book.
1. Worldly-wiseman accuses Christian of meddling with things beyond his understanding.
2. Worldly-wiseman charges Christian with "mental confusion and obsessive behavior."
D. Worldly-wiseman offers Christian a way to be free of his burden without facing hardships.
1. At the end of the preceding paragraph, Worldly-wiseman charged Christian with not knowing what he was seeking.
2. Christian responds that he knows what he is seeking: freedom from his heavy burden.
3. Worldly-wiseman tells Christian that he knows a way to be free of his burden that will not involve hardship, but will rather be accompanied by "abundant safety, friendship, and contentment."
4. Christian begs for Worldly-wiseman to tell him about the way he mentions.
5. Worldly-wiseman directs Christian to a Village called Morality, wherein live a man named Legality and his son Civility, and they can help Christian.
6. Worldly-wiseman tells Christian that Morality is located over a high hill.
E. The high hill:
1. When Christian comes to the high hill, he fears he cannot climb it, especially with the burden on his back.
2. Christian also sees flashes of fire coming out of the hill, which make him afraid.

II. Evangelist Delivers Christian from Error
A. Evangelist asks Christian about what he is doing, and Christian recounts the episode with Mr. Worldly-wiseman.
B. Evangelist warns Christian by quoting Hebrews 12:25; 10:38 and applying these passages to Christian's situation.
C. Christian falls at Evangelist's feet and cries, "Woe is me, for I am ruined!"
D. Evangelist encourages Christian with words from Matthew 12:31 and John 20:27.
E. Evangelist tells Christian about Mr. Worldly-wiseman, and preaches to him about "three things in this man's counsel that you must utterly abhor:"
1. Worldly-wiseman would turn Christian out of the way of Life.
2. Worldly-wiseman would make the Cross seem repulsive to Christian.
3. Worldly-wiseman would set Christian's feet on the path to death.

III. Legality and Civility Also Are Condemned
A. Legality:
1. Legality is the son of a slave-woman, and is in bondage with his mother and siblings (Gal 4:21-27).
2. Legality is unable to set Christian free from his burden; he has never (nor will he ever) set anyone free from their burden.
3. "You cannot be justified by the works of the law, for by the deeds of the law no person alive will be able to find relief from his burden."
B. Civility is nothing more than a hypocrite and cannot help Christian.
C. Confirmation from heaven:
1. Evangelist calls aloud to Heaven for confirmation of what he has said.
2. Fire comes out of the mountain under which Christian and Evangelist are standing, and a voice speaks the words of Galatians 3:10.

IV. Christian Is Forgiven
A. Christian is ashamed and expects his own death.
B. Christian asks if he may resume his journey to the Wicket-gate, saying, "can I be forgiven?"
C. Evangelist stresses the seriousness of Christian's sin, but tells him that the man at the Gate will receive him.
D. Evangelist tells Christian not to stray again, or he may face destruction.

The Second Stage

Chapter 3

I. Christian Arrives at the Gate

A. Above the gate are the words of Matthew 7:7.

B. Christian knocks at the gate.

II. Christian Meets Good-will and Enters the Gate

A. Christian meets Good-will:
1. Good-will is described as a "solemn-looking person."
2. When Christian said who he was, Good-will let him in the Gate very eagerly.

B. Christian enters the Gate:
1. Good-will pulls Christian in the Gate quickly.
2. Good-will tells Christian that a strong castle, of which Beelzebub is captain, is nearby, and that Beelzebub and his allies shoot at those entering the gate.
3. Christian recounts his tale to Good-will.
4. Good-will directs Christian to follow the straight and narrow path to the House of the Interpreter.

III. The Interpreter's House

A. Christian arrives at the Interpreter's house and knocks on the door repeatedly until there is an answer.

B. Christian tells the man who answers the door who he is, and asks to speak to the master of the house.

C. The master of the house is called and, after a short time, comes to the door.

D. Christian explains himself to the master of the house.

IV. The Man in the Picture

A. Description of the Man in the Picture:
1. "[I]ntense-looking"
2. Eyes looking toward Heaven
3. Holding "the best of books"
4. "[T]he law of truth written on his lips
5. "[T]he world behind his back"
6. Standing as if "pleading with men"
7. "[A] golden crown... upon his head"

B. Interpreter's explanation of the Man in the Picture:
1. "[O]ne in a thousand"
2. Maternal:
a. "He can bring children into being"
b. "[He can] suffer birthpangs with them"
c. "[He can] nurse them himself"
3. "[H]is work is to know and reveal hidden things to sinners."
a. This is symbolized by:
i. "[H]is eyes looking toward Heaven"
ii. "[T]he best of books in his hand"
iii. "[T]he law of truth written on his lips"
b. This results in him "standing there as if pleading with sinners."
4. "[T]he world behind his back" indicates his disregard and disdain for "the things of this present world because of the love he has for his Master's service."
5. The crown on the man's head represents the glory he will have as his reward in the world to come.
6. Interpreter tells Christian that the Man in the Picture has authority to be his guide.

V. The Room Filled With Dust

A. Cleaning the room:
1. Interpreter shows Christian a room filled with dust.
2. Interpreter orders the room swept.
3. A sweeper comes in, begins to sweep, and the room is filled with a great cloud of dust.
4. Interpreter orders some water to be sprinkled on the dust.
5. A girl with a water-bucket comes in, sprinkles water on the dust, then the room is easily swept.

B. Interpreter's explanation of the room filled with dust:
1. Room = "the heart of a man who was never sanctified by the sweet grace of the Gospel.”

2. Dust = “original sin and inward corruptions”

3. Sweeper = Law

4. Water-bearer = Gospel

5. The dust cloud was indicative of the fact that the Law “revives and adds strength to sin.”

6. The sprinkling of the water was indicative of the fact that “when the Gospel comes into the heart… sin is vanquished and subdued.”

VI. Passion and Patience

A. Description of Passion and Patience:

1. Passion:

a. “quite discontent”

b. desirous of immediate treasure

c. wasteful

2. Patience:

a. “very quiet”

b. “willing to wait”

B. Interpreter’s explanation of Passion and Patience:

1. “Passion represents the people of this world”

2. “Patience represents [the people] of the world to come”

C. Christian’s observations concerning the wisdom of Patience:

1. Patience “waits for the best things”

2. Patience “will have glory in the end”

D. Interpreter’s additional observation: the glory of the next world will never wear out, but these present glories are suddenly gone.”

VII. The Fire by the Wall

A. Description: Interpreter showed Christian a fire burning beside a wall; though someone was constantly pouring water on it, “the Fire continued to burn, higher and hotter.”

B. Interpreter’s explanation of the Fire by the wall:

1. Fire = “the work of Grace that is formed in the heart”

2. “The one who throws water on it to extinguish it is the Devil.”

C. The mystery of the Fire by the wall revealed:

1. Interpreter shows Christian that there is a Man on the other side of the wall, secretly and continuously pouring oil into the Fire.

2. Interpreter explains that the Man is Christ and that the oil is Grace.

VIII. The Beautiful Palace

A. Interpreter shows Christian a beautiful Palace in a pleasant place; Christian observes people standing atop the Palace, clothed in gold.

B. Interpreter leads Christian to the door of the Palace, where there is:

1. A great crowd of people desiring to get in, but afraid to attempt to do so

2. A man sitting at a table near the door with a Book and Pen, “ready to take the name of anyone who would go in”

3. A group of armored men, determined to harm anyone who would enter

4. A man finally deciding to have his name written down; after a fierce battle with his assailants, he is welcomed into the Palace.

C. “Christian smiled and said, ‘I’m sure I understand the meaning of this.’”

IX. The Man in the Iron Cage

A. Interpreter shows Christian a man in an iron cage:

1. The man looks broken-hearted

2. The man explains that once he was on his way to the Celestial City, but he:

a. “[C]eased to watch and be sober”

b. Allowed himself to be driven by his lusts

c. “[S]inned against the light of the Word and the goodness of God”

d. “[G]rieved the Holy Spirit”

e. Hardened his heart so that he cannot repent

B. Christian asks the man if there is no hope, given that the Son is “very merciful,” but the man remains hopeless and says, “God has denied me repentance”

X. The Man with the Terrifying Dream

A. A man tells Christian of a terrifying dream in which the final judgment is taking place; some are gathered to safety and some are left behind.

B. The man explains to Christian that he thought the day of judgment had taken place, and that he was left behind; the man had seen Hell open at his feet, and his conscience had accused him.

XI. Conclusion

A. Christian tells Interpreter that the things he has seen fill him with both hope and fear.

B. Interpreter tells Christian to remember the things he has seen.

C. Christian makes preparations for his journey, and then resumes his travels, with Interpreter’s blessing.

The Third Stage

Chapter 4

I. Christian Reaches the Cross

A. The High-way on which Christian travels is protected on either side by a wall called Salvation.

B. As Christian approaches a Cross, his burden falls off his back and rolls into an open Grave.

C. Christian worships at the Cross.

D. Christian is visited by three Shining Ones:
1. The first comforts him and proclaims his sins forgiven.
2. The second takes his old garments and dresses him in new garments.
3. The third places a mark on his forehead and gives him a Scroll, and tells him to read it on his way to the Celestial Gate.

E. Christian departs, rejoicing.

II. False Christians Along the Way

A. Simple, Sloth, and Presumption
1. Christian sees the three men named above at the bottom of a hill with fetters on their feet.
2. Christian cries out to the men, warning them of danger.
3. The men dismiss Christian, each in line with the character indicated by his name.
4. Christian is troubled at the men dismissing him, since he had awakened them, offered them counsel, and had offered to help them remove their fetters.

B. Formality and Hypocrisy [I've quoted this section-- from an older edition of this book-- in a previous post found HERE.]
1. Formality and Hypocrisy enter the narrow way by climbing over the Wall.
2. They say they have come from the Land of Vain-glory and are going to Mount Zion to receive praise.
3. Christian asks why they did not enter the Gate, and warns them that "it is written that, 'anyone refusing to walk through the Gate, who sneaks over the Wall, must surely be a thief.'"
4. Formality and Hypocrisy answer that all the people from their country consider the Gate to be "too far away" and that their countrymen regularly find a shortcut.
5. Christian questions them about whether they, violating the revealed will of the Lord of the City, would be viewed as trespassers.
6. They respond that what they are doing is "a custom dating back at least a thousand years."
7. When Christian questions them about the legality of their custom, they respond that such a long-standing custom will doubtlessly be deemed legal, and that it does not matter how they got onto the way, as long as they are on it.
8. Christian challenges them, that they are following vain imaginations rather than the Master's rule.
9. They say they will keep laws and decrees as conscientiously as Christian, and that except for his Coat, he does not differ from them.
10. Christian responds that since they did not come in at the Gate, and do not have a Coat, a mark on their foreheads, or a Scroll, such as was given him, their law-keeping will be no benefit to them.
11. They laugh at him and speak no more, and Christian walks on ahead of them, reading his Scroll.

III. Three Ways From Which to Choose

A. The straight and narrow way leads up a hill called Difficulty; Christian takes this path.

B. The other ways branch off this way and go around the Hill to the right and the left.
1. They are called Destruction and Danger.
2. Formality and Hypocrisy split up, taking these ways.
3. One [the book does not say which] is led into a giant forest.
4. The other is led into a vast field full of dark mountains, where he falls to rise no more.

IV. Christian Loses the Scroll at the Pleasant Arbor

A. Halfway up the Hill, Christ comes to a Pleasant Arbor, made by the Lord of the Hill as a resting place for travelers.

B. Christian reclines and reads from his Scroll, he falls to sleep, and the scroll falls from his hand.

C. Someone wakes him, reproaching him for laziness, and Christian hurries to the top of the Hill.

V. Responding to Fear

A. Christian meets Timorous and Mistrust, hurrying toward him.

B. Christian tells them they are running the wrong way.

C. Timorous responds that there are increasing difficulties ahead of Christian.

D. Mistrust says that there are two Lions just ahead (though they could not tell whether the lions were asleep or awake).

E. Christian is afraid, but resolves to go forward toward the Celestial City, for going back to his own town means certain death.

F. Christian goes on toward the Celestial City, Mistrust and Timorous go the other way, but then Christian realizes he has lost his Scroll.

VI. Recovering the Scroll

A. Christian prays for God's forgiveness, and goes back to find the Scroll.

B. Christian expresses great regret that he had slept, rather than merely resting a while, as he should have, and that he had not remained vigilant.

C. Christian finds the scroll and hurries up the Hill.

D. The sun goes down, and Christian once again is sorrowful for his earlier sleep, for now he cannot sleep and must travel at night.

E. Christian thinks about the Lions (and especially about how they are nocturnal).

F. Christian sees the Palace Beautiful.

VII. Facing Lions in the Way

A. Christian sees two chained Lions (but he cannot see their chains).

B. The gatekeeper at the Lodge, named Watchful, tells Christian not to be afraid: that the Lions are chained, kept as a test of faith, and that if he stays on the middle of the way, he will not be harmed.

C. Christian passes the Lions unharmed and walks on, rejoicing.

Chapter 5

I. Received at the Palace Beautiful

A. Christian arrives at a gate and encounters Watchful; Christian asks Watchful:
1. "[W]hat is this place?"
2. "May I sleep here tonight?"

B. Watchful explains that the place was built by the Lord of the Hill for the relief and security of pilgrims.

C. Watchful asks Christian why he is arriving at so late an hour, and Christian recounts his tale; the reader learns:
1. Christian's original name was Graceless.
2. He is from the family of Japheth, "whom God will persuade to dwell in the tents of Shem." 

D. Christian encounters Discretion, to whom Watchful says he must recount his tale; Christian speaks with Discretion and, upon her acceptance of his tale, she introduces him to her sisters-- Piety, Prudence, and Charity-- and they invite Christian to dine with their family.

II. Conversation with Piety (Christian recounts his tale in more detail than previously in this chapter.)

III. Conversation with Prudence (Prudence asks Christian a series of questions about his present experience.)

A. Q: Do you think about the country from which you came? A: Yes, but with "much shame and abhorrence;" "now I desire a better Country." 

B. Q: Do you "still waver sometimes when you think of the things you were accustomed to? A: Carnal thoughts are still a struggle, but they provide grief.

C. Q: "Do you find that sometimes it seems as though [carnal thoughts] have been subdued, but that at other times they are your greatest entanglement?" A: "Yes, but the former is seldom the case. The hours when I feel free are like gold to me."

D. Q: "Can you remember how at times these agitating thoughts seem to be conquered? A: Yes:
1. Remembering the Cross;
2. Gazing at the Coat [symbolic of imputed righteousness];
3. Reading the Scroll;
4. Meditating about the Mt. Zion.

E. Q: "What makes you so eager to reach Mt. Zion?" A: Longing:
1. To "see the One who hung dead on the Cross alive again;"
2. To be free of sin;
3. To have fellowship with "wonderful companions." 

IV. Conversation with Charity

A. Charity asks Christian a series of questions about his family.

B. The purpose of these questions is to determine whether Christian gave proper consideration to his family before leaving them behind.

C. On learning the details of Christian's family rejecting him simply on the basis of his faith, Charity declares that he is not responsible for their blood. 

V. Conversation at Dinner

A. Over dinner, the chief subject for discussion is the Lord of the Hill.

B. The members of the household speak to Christian concerning the great love and sacrifice of the Lord of the Hill.

C. The members of the household speak to Christian concerning the humiliation and redeeming work of the Lord of the Hill.

VI. The Room Called Peace (Christian sleeps peacefully, and awakens singing about Jesus.)

VII. The Study and the Armory

A. The Study
1. The Genealogy of the Lord of the Hill
2. Mighty Deeds of the Lord's Servants
3. Invitation, etc.

B. The Armory
1. Armor to Equip Pilgrims
2. Armor Used in the Past by the Lord's Servants

VIII. A Look at the Delectable Mountains
A. Emmanuel's Land
B. To Be Shared by All Pilgrims
C. Offering a View of the Gate of the Celestial City

IX. Resuming the Journey in the Valley of Humiliation
A. Christian Receives Armor from the Armory

The Fourth Stage
B. The Sisters Accompany Christian to the Foot of the Hill
C. The Sisters Review Their Conversation With Christian

Chapter 6

I. Christian's Encounter With Apollyon
A. Christian sees Apollyon in the Valley of Humiliation, and is tempted to flee, but remembers that he has no armor on his back.

B. Description of Apollyon: scales like a fish, wings like a dragon, feet like a bear, fire and smoke belching up from within his belly, mouth like a lion.
C. Apollyon demands that Christian tell him where he is from and where he is going; Christian answers.
D. Apollyon says he is lord of the City of Destruction, and that Christian was his subject, which Christian admits; Apollyon says Christian is a traitor for leaving him, and invites Christian to return with him, using seemingly gracious words.
E. Christian answers that he loves his new lord and that his lord has the power to free him from all claims made by Apollyon.
F. Apollyon attempts to discourage Christian by recounting Christian's sins since beginning his journey; Christian pleads the mercy of his new lord, and he says that now he regrets his sins, whereas previously he was captive to them.

II. The Inevitable Conflict
A. Apollyon drops all pretense of civility, rails against Christian's new Prince, and fiercely attacks Christian.
B. Apollyon battles Christian for half a day, Christian blocks Apollyon's blows with his shield, but is severely wounded in the battle; Christian is beaten to the ground and drops his sword.
C. Christian recovers his sword and gives Apollyon a deadly thrust; Christian strikes him again, and Apollyon flees.
D. Christian praises God, and a hand gives Christian leaves from the Tree of Life [perhaps the hand belongs to the archangel Michael, who Christian had just mentioned in a hymn: the text is unclear], which heal all of Christian's wounds; Christian eats some bread and drinks from the bottle that he had previously received.

III. The Valley of the Shadow of Death
A. Description of the Valley of the Shadow of Death: located on the only way to the Celestial City, the Valley is a solitary wilderness made up of deserts, pits, and shadows.
B. Additional description of the Valley of the Shadow of Death from two unfaithful spies fleeing the Valley: the Valley is populated by hobgoblins, sartyrs, and dragons of the Pit, death hovers over the valley, and there is continual howling and screaming in the Valley.
C. The path through the Valley of the Shadow of Death: a narrow, dark path with a quagmire on one side and a deadly ditch on the other; halfway though the Valley, the mouth of Hell stood open beside the path, continually belching out fire and smoke.
D. As the fire and smoke did not heed Christian's sword, he put the sword away and used a weapon called "All-prayer."
E. A band of Fiends approached Christian and greatly frightened him, but he called out, "I will walk in the strength of the Lord God!" and they fell back.
F. Christian became so confused that he could not discern his own voice; a wicked creature came out from the mouth of Hell and began whispering blasphemies in his ear, and he was sorely vexed because he thought that the thoughts originated in his own mind.

IV. Christian Is Encouraged
A. Christian hears a voice call out, "Even though I walk through the Valley of the Shadow of Death, I will fear no evil, for You are with me;" this encourages Christian for three reasons:
1. It lets Christian know that other faithful ones are enduring the same trial he is facing;
2. It reminds Christian that God is with him;
3. It gives Christian hope that he may meet up with the other traveler, so that they can keep each other company (as it turns out, Christian never sees the other traveler).
B. The sun rises:
1. Christian turns, and he clearly sees the dangers through which he has passed, giving praise to God for his deliverance;
2. Christian sees that the way ahead is even more dangerous than the first part of his journey-- with traps, holes, cliffs, etc.-- but he is able to navigate to the end of the Valley due to the gracious light.

V. Christian Passes the Place of Martyrs
A. Christian passes by a place of bodies, bones, and ashes: all of pilgrims who had previously traveled the path to the Celestial City.
B. The martyrs had been killed by two giants, Pope and Pagan, but Christian does not fear them, because:
1. Pagan had been slain long ago;
2. Pope had become too old and feeble to be a threat.
C. Christian sings a hymn to Jesus.

The Fifth Stage

Chapter 7

I. Christian and Faithful Meet in the Way

A. Christian ascends a little Hill, which has been placed on the Way for the purpose of allowing pilgrims to see the path before them, and, from the Hill, he sees Faithful journeying ahead of him. 

B. Christian calls out to Faithful to wait for him, but Faithful replies that he is running for his life from one pursuing him, so Christian runs to catch up with Faithful, and he even passes by Faithful on the Way.

C. Once Christian passes by Faithful, he begins to gloat, but then he stumbles, and Faithful must help him up.

D. Christian and Faithful continue on the Way together in fellowship, talking about their pilgrimages.

II. News from Home

A. Faithful says he has desired Christian's company since he [Faithful] left the City of Destruction, but since Christian had left ahead of him, Faithful had to travel alone.

B. Faithful says that many people in the City of Destruction had been talking about its impending doom since Christian left, but no one seemed to truly believe that the City of Destruction would fall.

C. Faithful, however, had believed that the City was doomed, and so he made his escape.

D. Christian asks about Pliable; Faithful says that Pliable had returned to the City covered in mud from the Slough of Despond.

E. Though the townspeople had no intention of leaving the City, they mocked, persecuted, and refused to employ Pliable, despising him as a turncoat.

F. Christian and Faithful mourn the apparent self-destruction of Pliable.

III. Faithful's Confrontations with Temptation

A. Wanton

1. Faithful tells Christian that he had escaped the Slough reached the Gate "without much danger."

2. Wanton-- the woman who had "severely tested" Joseph-- attempted to seduce Faithful with "all kinds of pleasure and contentment" coming "from the gratification of carnal and fleshly desires."

3. Faithful closes his eyes to avoid temptation and walks by Wanton, who curses at him.

B. The Old Man

1. An Old Man at the foot of the Hill of Difficulty asks Faithful if he will work for him, offering him his entire inheritance as a reward.

2. The Old Man says that he has three daughters-- the Lust of the Flesh, the Lust of the Eyes, and the Pride of Life-- and that Faithful may marry them if he desires to do so.

3. Faithful sees a verse written on the forehead of the Old Man-- "put off, concerning your former conduct, the Old Man"-- and he rejects the Old Man's offer.

4. The Old Man curses Faithful and says he will send someone to cause him bitterness of soul on his journey.

5. The Old Man takes hold of Faithful's flesh and sharply pulls him backwards; Faithful cries out, "What a wretched man I am!" then he continues up the Hill.

C. Moses

1. Faithful meets Moses at the Arbor; Moses beats Faithful, repeatedly knocking him out cold.

2. Moses says he is beating Faithful because Faithful is secretly inclined toward serving the Old Man; Moses says that he knows no mercy.

3. One comes by and orders Moses to stop; Faithful sees wounds in the hands and sides of the One and realizes it is his lord.

4. Faithful says he had previously encountered Moses in the City of Destruction, and that Moses had threatened to burn down his house if he did not escape the City.

D. Discontent

1. Faithful tells how Discontent had met him in the Valley of Humility and had tried to persuade Faithful to go back with him. 

2. Discontent had said that Faithful's friends-- Pride, Arrogance, Self-conceit, Worldly glory, and others-- would be ashamed of him for being so foolish as to wade through the Valley. 

3. Faithful had told Discontent that his former friends and family had already disowned him, and that "humility comes before honor," and, "a haughty spirit before a fall." 

E. Shame

1. Faithful tells how Shame had tried to make him ashamed to be a pilgrim, by calling pilgrims anti-intellectual and speaking of how pilgrims are usually poor and despised people.

2. Faithful had realized that Shame was speaking worldly, rather than godly, wisdom, and that those who make themselves fools for the Kingdom of Heaven are wisest.

3. Faithful and Christian rejoice and resolve to continue resisting Shame.

IV. Christian Recounts His Troubles

The Sixth Stage

Chapter 8

I. Faithful and Talkative

A. Description of Talkative, walking at some distance beside Christian and Faithful:
1. tall;
2. "somewhat more handsome from a distance than up close."

B. Faithful invites Talkative to walk with him and Christian, and they begin to talk.

C. Faithful and Talkative discuss the virtue of talking about spiritual things.

II. Christian and Faithful Discuss Talkative's Walk

A. Further information about Talkative from Christian, who knew Talkative from the City of Destruction:
1. Talkative is the son of Mr. Say-well;
2. Talkative is from Prating-Row;
3. "In spite of his fine tongue, [Talkative] is a very sorry fellow."

B. Talkative, through his hypocrisy, has destroyed his own reputation and the reputation of religion in general within his corner of the City of Destruction.

C. Christian and Faithful discuss how people will be judged, on the Day of Judgment, not by their talk, but by their changed lives, and that true faith must be accompanied by good deeds.


III. Faithful Confronts Talkative's Error

A. Faithful speaks to Talkative about true evidences of God's saving grace in a person's heart.
1. The first evidence of God's saving grace in one's heart: abhorrence of one's own sin.
2. Another evidence of God's saving grace in one's heart: knowledge of Gospel mysteries, along with appropriate actions.
3. The first witness to the work of grace in the believer's life that is available for observers' inspection is a confession of faith in Christ.

B. Faithful solemnly charges Talkative to say whether his life truly contains evidences of saving faith.

C. Talkative refuses to answer Faithful.

IV. Talkative Chooses to Part Company

A. Talkative accuses Faithful of being "a faultfinding, unpleasant, and depressed person, not worthy of [his] conversation."

B. Talkative departs from Faithful and Christian.

C. Christian and Faithful discuss Talkative's departure.
1. Christian says that they are better off without Talkative, and that he would have stained their fellowship.
2. Faithful replies that he is glad to have talked with Talkative, as Talkative may remember the conversation again, and, in any case, now Faithful's conscience is clear concerning Talkative.
3. Christian says that such straight-forward talk is rare, and that it is beneficial to the Church for separating true from false disciples.

Chapter 9

I. Evangelist Encourages the Pilgrims

A. Christian and Faithful encounter Evangelist in the Wilderness.

B. Christian and Faithful recount their journeys to Evangelist.

C. Evangelist is blessed in hearing of their perseverance.

D. Evangelist encourages the pilgrims.

E. Christian asks what dangers lie ahead and how they might best overcome them.

F. Evangelist tells the pilgirms that they are coming to a town full of enemies, and that they will have to resist temptation to the point of shedding their blood.

G. The one who dies a martyr, though facing an agonizing death, is happiest, because:
1. He reaches the Celestial City soonest;
2. He escapes the further persecutions of this world.

II. Vanity Fair

A. Vanity Fair is a perpetual fair in a town called vanity; the town and fair are marked by meaninglessness.

B. Vanity Fair was established by Beelzebub, Apollyon, and Legion for the purpose of distracting pilgrims on the way to the Celestial City.

C. The rows within Vanity Fair are named after the countries and kingdoms where the "desired merchandise" can be found, such as:
1. British Row,
2. French Row,
3. Italian Row,
4. Spanish Row,
5. German Row.

D. The Wares of Rome are greatly promoted at Vanity Fair.

E. The way to the Celestial City passes right through Vanity Fair, and to avoid Vanity Fair a pilgrim would have to leave the world altogether.

F. The Prince of Princes Himself passed through Vanity Fair on the way to the Celestial City:
1. Beelzebub sought to persuade the Prince to buy merchadise from the Fair.
2. Beelzebub promised that he would make the Prince lord of the Fair, if He would pay Beelzebub homage.
3. The Prince triumphed over Beelzebub's temptations.

G. The people of Vanity Fair marvelled at the pilgrims in contempt, because:
1. The pilgrims did not dress in clothing such as that sold at the Fair;
2. The pilgrims did not speak the same language as the people of Vanity;
3. The pilgrims were entirely disinterested in the merchandise of the Fair.

III. The Pilgrims Cause a Commotion

A. A merchant asks the pilgrims what they will buy; they respond, "We will buy the truth," upon which:
1. The crowd taunts them and calls on others to beat them;
2. The manager of the Fair has the pilgrims taken into custody.

B. The pilgrims are interrogated:
1. The pilgrims truthfully answer all questions put to them,
2. But those conducting the investigation disbelieve them, and so they:
a) beat the pilgrims,
b) smear them with dirt,
c) place them in a cage in the midst of the Fair.

C. In the midst of great, prolonged ridicule from all at the Fair, the pilgrims return kind words for insults.

IV. The Conflict of Opposing Sides

A. Some "more observant and less prejudiced" people at the Fair begin to "correct and confront the more depraved types for their continual abuse of the two men."

B. And so an "angry argument" breaks out among the people of the Fair:
1. During the argument, the pilgrims continue "to conduct themselves wisely;"
2. Finally, the argument comes to blows.

C. The pilgrims are dragged before their examiners once again:
1. The pilgrims are blamed for the ruckus;
2. The pilgrims are beaten and then paraded through the streets in chains as a warning to others:
a) Not to defend the pilgrims;
b) Not to follow the pilgrims.

D. The pilgrims respond to their abuse with "meekness and patience," and so some few are won to their side.

E. Enraged, the pilgrims' accusers decide to insist that they be given the death penalty.

V. Christian and Faithful Stand Trial

A. The pilgrims take comfort in the words they remember from Evangelist.

B. The pilgrims are charged before the judge, Lord Hate-good, with:
1. Disturbing trade,
2. Causing a commotion and divisions in the town,
3. Winning a group to their dangerous opinions against the lord of the town.

C. Faithful testifies that:
1. He is only against those things opposed by the King of kings,
2. He is a man of peace,
3. He defies Beelzebub.

VI. False Witnesses Give Testimony

A. Envy testifies against Faithful, that:
1. Faithful disregards the prince, people, laws, and customs of Vanity;
2. Faithful constantly seeks to influence people toward disloyal notions;
3. Faithful has said that the principals of Christianity and Vanity are diatmetrically opposed and irreconcilable.

B. Superstition testifies that Faithful teaches that the religion of Vanity is false.

C. Talebearer testifies that Faithful slanders Lord Beelzebub and the aristocracy of Vanity.

VII. The Judge's Counsel: Based on the laws of Vanity, Faithful deserves to die.

VIII. The Jury Returns a Verdict: The jury unanimously finds Faifhul guilty, and they recommend the death penalty.

IX. Faithful's Martyrdom and Departure

A. Faithful is tortured to death:
1. Whipped,
2. Beaten,
3. Cut with daggers and swords,
4. Stoned,
5. Burned to death.

B. Faithful is taken by chariot to the Celestial City.

C. Christian is taken back to prison for a time, but his Sovereign provides him a means of escape.

The Seventh Stage

Chapter 10

I. Hopeful Joins Christian

A. Hopeful was made hopeful by the testimonies of Christian and Faithful.

B. Hopeful says that soon many others from Vanity will be converted and follow them.

II. The Pilgrims Meet Mr. By-Ends

A. Mr. By-ends says he is from a town called Fair-speech.

B. Christian says that he has heard that Fair-speech is a wealthy town, which By-ends affirms.

C. By-ends says that he has many wealthy relatives in Fair-speech, these relatives have names like Mr. Facing-bothways, Rev. Two-tongues, etc.

D. By-ends says that he is married to Lady Feigning's daughter.

III. Mr. By-Ends's Religion

A. Mr. By-end describes his religion as:
1. Going with the flow,
2. More concerned with religion when it is refined and elegant.

B. Mr. By-ends says he was given "by-ends" as a cruel nickname simply because he adjusts his views to the present trends of the times.

C. Christian fears that By-ends's name may be more appropriate to him than he is willing to believe.

IV. They Must Part Company

A. Christian tells By-ends that if he wishes to travel with the pilgrims, he must:
1. Be willing to travel against wind and current,
2. Embrace the faith even when it is in rags.

B. By-ends protests that he should not be imposed upon to change his beliefs, and he resolves to walk alone until he can find others who will agree with him.

The Eighth Stage

V. Mr. By-Ends's Three Friends

A. Mr. By-ends meets up with three former schoolmates, i.e., Mr. Hold-the-world, Mr. Money-love, and Mr. Save-all.

B. The friends had been taught by Mr. Grasp-man in the town of Love-gain, "a center of commercialism in the northern County of Coveting."

VI. They Evaluate Christian and Hopeful

A. By-ends says that the pilgrims are "very rigid and dogmatic" and that if a person does not agree with them "on every point" they cast that person out of their company.

B. Mr. Save-all says that he has read about such extreme legalists who judge and condemn everyone but themselves.

C. Through the use of various Scriptures, the friends condemn the pilgrims as reckless and foolish.

VII. A Question from Mr. By-Ends

A. Can a person be considered honest who seeks to attain the good things in this life through becoming zealous for religion?

B. Mr. Money-love's answer:
1. Such a man as described in the question is a man of integrity if he is a minister:
a) God Himself has given the opportunity for greater compensation;
b) The man will be improved through becoming zealous;
c) Accommodating himself to the needs of his people will demonstrate a self-denying spirit;
d) The man will become more diligent in his work.
2. Such a man as described in the question is a man of integrity if he is a businessman:
a) To become religious is commendable, regardless of motivation;
b) A man may get good things from good people by becoming good himself.

VIII. Christian Answers the Question

A. Biblical examples:
1. Hamor and Shechem, with their friends became circumcised in an attempt to secure Jacob's daughter and cattle;
2. The Pharisees made long, impressive prayers as a pretense, while cheating widows out of their houses;
3. Judas was religious so that he could carry the common purse, but he was cast off;
4. Simon the sorcerer desired to receive the Holy Spirit for money;
5. Again, Judas took up religion for gain only to sell his faith for gain.

B. Conclusion, taking up faith for worldly gain is:
1. Pagan,
2. Hypocritical,
3. Devilish.

C. Reactions
1. Hopeful was pleased with the soundness of Christian's reply;
2. Mr. By-ends and his friends shrank back.

Chapter 11

I. In the Plain Called Ease

A. Description of Ease:
1. Lovely,
2. Small.

B. Description of Lucre:
1. A small hill,
2. At the far side of the plain,
3. Containing a Silver-mine,
4. The ground of the hill is untrustworthy, causing many to fall down into the mine with the result of great injury or death.

II. The Appeal of Demas

A. Demas beckons the pilgrims to the Mine.

B. Hopeful wishes to go, but Christian warns him of the danger involved.

C. Demas protests that he, too, is a son of Abraham.

D. Christian reveals that Demas is the son of Judas and grandson of Gehazi.

E. Christian and Hopeful pass on.

F. By-ends and his friends follow after Demas, and are never seen again.

III. The Pillar of Lot's Wife

A. The Pilgrims discover the Pillar.

B. Hopeful repents of his foolishness in being enticed by the Mine.

C. Hopeful notes that the Pillar should "be both a caution and example."

D. The pilgrims reflect on the hard-heartedness of Demas and his friends, since the Pillar is visible from Lucre.

IV. The River of God: The pilgrims travel alongside a pleasant River, receiving needed food, rest, and healing.

V. Temptation to Leave the Rough Way:

A. The Way veers away from the River.

B. The Way becomes rough, and the pilgrims decide to hop a fence and travel in a pleasant Meadow, which appears to run alongside the Way.

VI. In By-path Meadow

A. The pilgrims meet Vain-confidence, who says he is also travelling to the Celestial City.

B. Night falls and Vain-confidence falls in a pit, where he dies.

C. A dreadful storm comes, bringing a flood.

D. Christian repents of leaving the Way and asks for Hopeful's forgiveness.

E. Hopeful insists on leading the way, facing the danger.

F. The pilgrims hear a voice, beckoning them to return the way that they came.

G. The pilgrims brave the flood, seeking to return to the Way, but cannot find it in the dark, so they must take refuge for the night in a small shelter.

VII. Seized by Giant Despair

A. Giant Despair from Doubting Castle catches the pilgrims trespassing on his property.

B. The Giant throws them into a dark, foul dungeon inside his castle, where they are kept without food or water from Wednesday morning to Saturday night.

VIII. Distrust's Persuasions

A. Thursday: at the prompting of his wife (Distrust), Despair ridicules the pilgrims and beats them mercilessly with a wooden club.

B. Friday:
1. Again following Distrust's advise, Despair counsels the pilgrims to commit suicide; he leaves them a knife, a rope, and some poison.
2. The pilgrims beg to be freed:
a. Despair rushes at them with murderous intent;
b. He is only prevented from killing them due to a bout of epilepsy, and affliction from which he often suffers during sunny weather.
3. The pilgrims consider the possibility of suicide.

IX. Hopeful Refuses to Abandon All Hope

A. Christian desires to commit suicide.

B. Hopeful cautions Christian against suicide, for:
1. Their Lord has forbidden murder;
2. Suicide is murder;
3. All murderers will certainly go to Hell.

C. Hopeful further asserts that they may find a way of escape, for the Giant may:
1. Die,
2. Forget to lock them in,
3. Have another seizure in their presence.

D. The Giant returns and again angrily counsels suicide, and Christian wants to follow his advice; Hopeful encourages him to pay no heed to the giant, reminding Christian of:
1. The past trials over which Christian has already persevered;
2. The presence of Hopeful with him in his trials;
3. The shame that he will bring upon the name of "Christian" if he does commit suicide.

E. Saturday morning:
1. Again following Distrust's advice, Despair takes the pilgrims out of the dungeon and into his courtyard to show them the bones of all the pilgrims he has previously killed;
2. Despair tells the pilgrims that he will kill them before ten days have passed;
3. Despair kicks and beats the pilgrims all the way back down into their cell.

X. Remembering the Key of Promise

A. At midnight on Saturday, after the pilgrims pray, Christian chastises himself for being a fool, since he remembers that he has a key called Promise.

B. The pilgrims are sure that the key will open the lock, and they resolve to try it immediately.

XI. Escape from Doubting Castle

A. The key opens:
1. Their cell door,
2. The dungeon door,
3. The gate of the Castle.

B. The Giant attempts pursuit, but has a seizure, and so the pilgrims are able to return to the King's High-way, outside of Despair's jurisdiction.

C. The pilgrims build a monument at the place where they had crossed into By-path Meadow, to warn other travelers of Giant Despair.

Chapter 12

I. The Delectable Mountains

A. Description of the Mountains
1. The Mountains belong to the Lord of the Hill.
2. The Mountains contain:
a. Gardens,
b. Orchards,
c. Vineyards.
3. The pilgrims "drink of the water, and wash themselves in it," and eat from the vineyards.
4. Upon the mountaintops, close to the Highway, the pilgrims see Shepherds feeding their flocks.

B. Conversation with the Shepherds
1. Key phrase: "the sheep are also His [i.e., the Lord of the Hill], and He laid down His life for them."
2. The shepherds invite the pilgrims to partake of the land, as they are under command from their Lord to entertain strangers.
3. Once the shepherds learn more about the pilgrims, they are especially joyful to see them and they welcome them.
4. The Shepherds names are:
a. Knowledge,
b. Experience,
c. Watchful,
d. Sincere.

II. A Mountain Called Error

A. Description of Mt. Error: very steep on one side, with many dead bodies at the bottom.

B. The unburied bodies are said to be those who were deceived by Hymenaeus and Philetus (2 Tim 2:17-18).

C. The unburied bodies at the foot of Mt. Error are said to be left as a warning.

III. A Mountain Called Caution

A. Description of Mt. Caution: covered in tombs and populated with blind men.

B. The shepherds explain that the blind men were travelers who had sought a short-cut from the rough Way through a pleasant meadow, where they had been caught and blinded by the Giant Despair. 

IV. A By-Way to Hell

A. The shepherds show the pilgrims a door into Hell.

B. The shepherds say that hypocrites go through the door.

C. The pilgrims respond: "We have a great need to cry to the Strong One for strength" (that they not be found hypocrites).

V. A View of the City

A. The pilgrims ascend a high hill called Clear and see the Gate and some of the glory of the Celestial City.

B. The pilgrims cannot see into the city because their hands-- holding the telescope-- are shaking after their vision of Hell.

C. Parting gift/words from the shepherds:
1. Written instructions as a guide,
2. A warning to beware the flatterer,
3. A warning not to sleep on the Enchanted Ground,
4. A wish for God's blessing on their journey.

The Ninth Stage

Chapter 13

I. Walking with Ignorance

A. The pilgrims meet Ignorance, who is coming from the Country of Conceit.

B. Ignorance did not enter the Way at the Wicket-gate:
1. instead, he entered by the crooked lane.
2. When Christian asks what hope Ignorance has of entering the Celestial City, Ignorance indicates his own good works.
3. Christian fears for Ignorance.

C. Ignorance tells Christian that they should each follow their own doctrines.

D. Christian and Hopeful decide that it would be wise to leave Ignorance alone for awhile, correcting him a little at a time..

II. A Man Being Carried Away
The pilgrims, walking in a dark lane, see a man being carried by seven demons back to the By-way to Hell that they had seen earlier; Christian thinks that the man is Turn-away from a town called Apostasy.

III. The Story of Little-faith

A. Christian begins to tell Hopeful about a man named Little-faith from the town of Sincere.

B.Little-faith is mugged by three brothers who had come from Broad-way Gate; the brothers names were:
1. Faint-heart, who demands Little-faith's wallet,
2. Mistrust, who grabs the wallet from Little-faith's pocket, after Little-faith had moved too slowly,
3. Guilt, who strikes Little-faith on the head with a club, after Little-faith had called out, "Thieves! Thieves!"

C. The thieves hear someone coming; thinking that it is Great-grace from the city of Good-confidence, they flee.

D. Little-faith who had saved only his jewels and his certificate of admittance to the Celestial Gate-- neither of which he was willing to sell-- was forced to beg as he went along the Way.

E. Little-faith is overcome with bitterness and grief over the robbery.

IV. Hopeful Misjudges Little-faith

A. Hopeful wonders that Little-faith did not sell his jewels, to which Christian replies that the jewels were worthless in the land in which Little-faith was travelling, and selling them would have forfeited a reward in the Celestial City.

B. Christian contrasts Little-faith with Esau, since Little-faith would not have sold his jewels, whereas Esau sold his birthright.

V. Hopeful's Idealism

A. Hopeful protests that Little-faith should have put up a fight.

B. Christian admonishes Hopeful, saying that it is easy to criticize when one is not under trial.

C. Christian says that he was beset by these same thieves, and would have yielded if he had not been clothed with the armor of assurance.

D. Christian and Hopeful contrast Little-faith with Great-grace, who is the King's Champion; Christian makes the point that some are strong in faith and some are weak.

E. Christian also makes the point that even Great-grace may be wounded by enemies if they can get by his sword, and Great-grace's face bears many scars from previous conflicts.

F. Christian warns against the master of the thieves, who appears mighty.

G. Christian also warns against boasting with regard to the enemy.

H. Two things that pilgrims must do when they hear of robberies taking place on the King's High-way:
1. Take up the shield of faith;
2. Desire a convoy of the King's forces for protection.

The Tenth Stage

Chapter 14

I. The Pilgrims Are Deceived

A. The pilgrims, followed by ignorance, come to a fork in the road, and are unsure which way to go.

B. A man in a white robe leads them down one way, which he says leads to the Celestial City, but then he turns them in the opposite direction, and they are trapped in a net; the white robe falls from the man's back.

C. The pilgrims mourn over the fact that they had forgotten the shepherds' instructions against being deceived, and they had not consulted the directions the shepherds had given them.

II. Encounter with a Shining One

A. A Shining One with a whip appears to the pilgrims and asks them where they had come from and where they are going; they respond by telling him that they are on their way to Zion and that they had been deceived by a man clothed in white.

B. The Shining One tells them that the deceiver's name is Flatterer, and he frees them from the net.

C. Being questioned by the Shining One, the pilgrims confess that they had forgotten to consult the directions and that they had not considered that the man in white was a flatterer.

D. The Shining One whips the pilgrims, admonishing them to repent and pay careful attention to their directions.

E. The pilgrims travel on, rejoicing.

III. Meeting Atheist

A. The pilgrims see a man coming towards them down the Way.

B. The man, named Atheist, asks the pilgrims where they are going.

C. Atheist laughs at the pilgrims and denies the existence of the Celestial City.

D. Atheist says that he used to believe in the City, and had set out in search of it, but finding no evidence of it, he is returning to his home.

E. Hopeful reminds Christian of their previous view of the Celestial City and of the whipping they had recently received and admonishes him to stop listening to Atheist.

F. Christian says that Atheist is blinded by the god of this world and the pilgrims turn away from Atheist.

IV. On the Enchanted Ground

A. The pilgrims enter a country in which the air makes them drowsy.

B. Hopeful suggests that they sleep, and Christian responds that if they sleep they may die.

C. Christian reminds Hopeful that the shepherds had warned them against sleeping on Enchanted Ground, and he admonishes him to have self-control.

D. Hopeful is thankful for Christian's company, without which he may have died.

E. The pilgrims decide to speak of spiritual things in order to shake off their drowsiness.

Chapter 15

I. Hopeful Tells His Story

A. Christian asks Hopeful how he first began to care about his soul's welfare.

B. Hopeful had previously delighted in all kinds of worldliness.

C. From Christian and Faithful, Hopeful had heard about the wrath of God against the disobedient, but Hopeful had tried to shut his eyes to the light of truth due to:
1. Ignorance;
2. Desire for sin;
3. Relationships with old friends;
4. Fear of conviction.

II. Attempted Reforms and Renewed Conviction

A. Hopeful had turned away from his sins and his sinful friends, and he had turned to a life of good religious deeds.

B. From certain "sayings" he had heard [Hopeful quotes several passages of Scripture], Hopeful realized that his good deeds were not enough to gain him peace.

III. The Debt and Power of Sin

A. New good deeds cannot erase old debt.

B. Even the best deeds are yet tainted with sin.

IV. A Savior is Needed

A. Hopeful had poured out his heart to Faithful.

B. Faithful had told Hopeful that he needed the righteousness of one who had never sinned.

C. Due to despair over how his moral reformation had fallen short, Hopeful had been forced to accept Faithful's opinion.

D. Faithful had told Hopeful of the living Lord Jesus, who is Man and Mighty God, and who had died for sinners.

V. An Invitation Extended

A. Hopeful had objected that Jesus would not be willing to save him; Faithful had responded that Jesus is willing to receive any who come to him.

B. Faithful instructs Hopeful to call out to Jesus for mercy.

VI. Hopeful's Struggle

A. Hopeful cries out for mercy again and again.

B. Hopeful does not perceive that he actually has faith in Jesus, but does not stop crying out to God, because he is convinced that he will be damned without Him.

VII. He Receives a Revelation

A. Hopeful comes to see Jesus with the eyes of his understanding.

B. One believes in/comes to Jesus when his "heart and affections pursue Christ and His salvation."

C. Hopeful can scarcely believe that Christ would accept him, since Hopeful had been such a terrible sinner.

D. Hopeful realizes that He must look to Christ alone for righteousness.

E. Hopeful realizes that due to the work of Christ, God can justly pardon any sinner who comes to Him, and Hopeful is filled with gratitude and a desire for a holy life.

Chapter 16

I. The Pilgrims Discuss Justification with Ignorance

A. Ignorance
1. Having left Ignorance alone for some time, the pilgrims again attempt to engage him in conversation.
2. Ignorance trusts his heart as his guide in matters of truth.

B. The Word of God
1. The pilgrims assert that the Word of God, and not our hearts, must be our guide.
2. We must accept the judgment of the Word of God that, in our natural condition, we are all in a state of evil.

C. The Righteousness of Christ
1. Ignorance believes that Christ will make his [Ignorance's] religious duties acceptable to God; Christian responds:
a. The kind of faith Ignorance describes is no-where found in the Word of God;
b. It is the righteousness of Christ, not our own righteousness, which justifies;
c. Christ is the justifier of sinners, not the justifier of the sinner's actions;
d. Ignorance's false faith, which does not flee to Christ alone for His righteousness, will expose him to God's wrath.
2. Ignorance says that Christian's faith:
a. By trusting in the righteousness of Christ alone, will cause men to lead wicked lives;
b. By claiming the need for personal faith, is based upon "whimsical doctrines."

II. They Discuss Godly Fear

A. Those who are ignorant do sometimes feel conviction of sin, but they stifle it and soothe their egos as best as they know how.

B. Godly fear is recognized by:
1. Conviction of sin that leads to salvation;
2. Causing one to cling tightly to Christ;
3. Bringing to birth and maintaining a deep reverence for God.

C. How the ignorant stifle godly fear:
1. Imagining such fear is brought about by the Devil;
2. Imagining that such fear will spoil faith;
3. Presuming that they must present an image of courage;
4. Determining to resist fear in order to maintain confidence in their own righteousness.

III. They Discuss Backsliding

A. Reasons for backsliding:
1. Though the conscience of the backslider has been awakened, his mind remains unchanged;
2. The backslider fears men rather than God;
3. The backslider remains proud and unwilling to accept the scorn of following Christ;
4. The backslider cannot bear his guilt and the knowledge of judgment, but instead of seeking salvation in Christ, he chooses ways "that will harden him more and more."

B. How backsliding occurs by degrees:
1. The backslider tries, as best as he can, to pull his thoughts away from God, death, and the coming judgment;
2. The backslider puts off spiritual disciplines such as private prayer;
3. The backslider shuns the company of active and zealous believers;
4. The backslider grows indifferent to "public obligations" such as church attendance;
5. The backslider begins looking for faults in believers to excuse his lack of faith;
6. The backslider begins running with a "carnal, hedonistic crowd;"
7. The backslider gives way to "secret and profane discussions;"
8. The backslider begins playing with little sins openly;
9. Finally, "being hardened," the backslider shows himself for who he is.

Chapter 17

I. Enjoying the Country of Beulah

A. Beulah is past the Enchanted Ground, beyond the Valley of the Shadow of Death, and out of the reach of Giant Despair.

B. In Beulah, the pilgrims are within sight and earshot of the Celestial City.

C. The pilgrims experience intense longing for the City.

D. The pilgrims enter one of the King’s vineyards, eat some of the produce, fall asleep, and talk in their sleep.

II. Two Shining Ones

A. After looking upon the golden brilliance of the City, the pilgrims encounter Two Shining Ones, clothed in gold, with faces of light.

B. The Shining Ones converse with the pilgrims, then they tell the pilgrims that they will encounter only two more difficulties, then they will enter the City.

C. The Shining Ones say that they will accompany the pilgrims the rest of the way, but that they must gain entrance into the City by their own faith.

III. The Unavoidable River

A. In order to reach the Gate, the pilgrims must cross a deep river with no bridge.

B. The Shining Ones say that the River is deeper or shallower depending on the faith of the one passing through it.

IV. Passing Through the River

A. Upon entering the River, Christian panics, and Hopeful encourages him.

B. Christian becomes stricken with abject terror and can neither see the way ahead not remember his previous blessings; Hopeful struggles mightily to keep Christian's head above water.

C. Christian believes that God has forsaken him, but Hopeful reassures him with Scripture, and Christian can once again see the way ahead.

V. On the Other Side

A. The pilgrims are greeted by the Two Shining Ones.

B.  The Shining Ones comfort the pilgrims and help them up a mighty hill to the City.

VI. What the Pilgrims Can Expect Ahead

A. The Shining Ones describe the glorious splendor of the City to the pilgrims.

B. In the City, the pilgrims will receive comfort, rewards, and joys; they will serve the Holy One with praise, shouting, and thanksgiving.

C. In the City, the pilgrims will see and hear the Mighty One, and they will joyfully take part in His activities of:

1. Welcoming other pilgrims;

2. Passing sentence on evil-doers.

VII. A Glad Procession to the Gate

A. The pilgrims are joyfully received at the Gate by a throng.

B. The pilgrims are announced by shouting and trumpeters.

C. The trumpeters are joined by a joyful procession.

VIII. They Gain Entrance to the City

A. Above the gate, in golden letters, is written: "BLESSED ARE THOSE WHO DO HIS COMMANDMENTS, THAT THEY MAY HAVE THE RIGHT TO THE TREE OF LIFE, AND MAY ENTER THROUGH THE GATES INTO THE CITY."

B. The pilgrims knock on the gate.

C. The King checks the pilgrims' certificates and then orders his servants to open the gates for the pilgrims.

D. As the pilgrims enter the Gate, their appearances are transfigured: their clothes begin to shine like gold, and they are given crowns and harps.

IX. Final Outcome of Ignorance

A. Ignorance is ferried across the River by Vain-hope.

B. Ignorance has no certificate, and the King orders the two Shining Ones to bind him hand and foot and bear him away.

X. The Conclusion