Thoughts About “The River Runs Through It”

Bill Linder-Scholer’s illuminating post about the novel “The River Runs Through It” by Norman Maclean raises many fascinating points. Here are some additional reactions to the novel and to Bill’s post from a fellow member of Westminster Presbyterian Church’s Men’s Book Group.

When I first tried to read this novel several years ago and again this last Fall, I was put off by the novel’s first line’s equating religion (Christianity) and fly fishing. In my boyhood and for the last nearly 35 years, I have been seeking to be a Christian, but I am not now, and never have been, a fisherman of any sort, much less a fly fisherman. To equate the two seemed absurd.

Moreover, I was baffled Bill’s reference to fly fishermen’s being the “penultimate” or next-to-last species of anglers. Who was the first or “ultimate” species of anglers, I wondered. Bill told me what should have been obvious to this Presbyterian Christian: the ultimate angler is God through Jesus. After all, in the New Testament, Jesus recruits two fishermen, Simon and Andrew, to be “fishers of men.” (Matthew 4: 18-20; Mark 1:16-18) I also relooked at the first paragraph of the novel, which says that the two brothers’ father, the Scottish Presbyterian minister (John Norman Maclean), reminded them that “Christ’s disciples [were] fishermen” and that the two brothers were left to assume “that all first-class fishermen on the Sea of Galilee were fly fishermen and that John, the favorite [disciple of Jesus], was a dry-fly fisherman.”

Bill’s allusion to the ultimate angler suggests another interpretation of the novel’s extensive (too extensive?) discussion of Paul and Norman’s careful selection of different lures to catch different kinds of fish in different kinds of waters. In short, the lure that works for one kind of fish does not work for another kind. Accordingly, Jesus’ disciples, including us, need to develop different ways of explaining our faith or evangelizing to different kinds of people in different circumstances. “One size does not fit all.”

I also was surprised by the novel’s second paragraph’s telling us that the Scottish minister-father repeatedly stressed to his two sons the importance of the first question of The Westminster Shorter Catechism: “What is the chief end of man?” and its answer “Man’s chief end is to glorify God, and to enjoy him forever.”

Although that document is one of 11 confessions and creeds contained in The Book of Confessions of The Presbyterian Church (U.S.A.), I do not recall any sermon or other discussion of that document in my years of being a Presbyterian. Perhaps its importance to the novel’s Scottish father-minister is due to the fact that it was written in 1646 and 1647 by the Westminster Assembly, a synod of English and Scottish theologians intended to bring the Church of England into greater conformity with the Church of Scotland to produce a means of educating children and those of “weaker capacity” about the Reformed Christian faith.

This emphasis on the answer to the first question of the Shorter Catechism also seems to oversimplify what Jesus endorsed as the greatest commandment: “Love God with all your heart, soul, strength and mind and your neighbor as yourself.” (Luke 10:25-37)

According to the older brother’s narration, his father held what I see as a very un-Presbyterian and un-Reform notion of God’s grace. For the father, the narrator says, “all good things—trout as well as eternal salvation—come by grace and grace comes by art and art does not come easy.” This statement suggests that grace is earned by an individual’s good works, which is the very antithesis of the Protestant Reformation. Instead, God provides many gifts by grace to many people; the gifts are not earned by the individual’s efforts. The individual, on the other hand, must first accept the gift and then develop and improve the gift by dedication and diligence so that it becomes an art. In the novel we see this in Paul’s skill and art of fly-fishing. Another example would be an individual who has a God-given musical gift of playing the violin. He or she could ignore or reject that gift and not do anything with it. If, on the other hand, he or she accepts that gift and hones it through many hours of study and practice, then he or she develops the art of playing skillfully and beautifully. In so doing, the individual glorifies God, in the parlance of the Shorter Catechism and of the novel’s father.

Finally the novel’s theme of the relationships between the two brothers and with their parents is analogous in some ways to those relationships in the Parable of the Prodigal Son (Luke 15: 11-32), an important Biblical passage for me as discussed in a prior post. In the novel and Parable, the younger brother is wayward while the older one is dutiful. Yet the fathers (and the mother in the novel) lavish love and attention on the younger brothers while ignoring the older brothers. In the Parable, the older one shows understandable signs of resentment of this treatment, but in the novel the older brother, who is the narrator, sounds like an objective bystander without any such resentment or jealousy. I find it difficult to accept the novel’s older brother’s lack of any emotion about this difference.

Perhaps Norman’s feelings on this issue leak out in his comments about the family’s Last Supper when their mother “was especially nice to me, since she hadn’t paid much attention to me so far, but soon she was back with fresh rolls, and she buttered Paul’s [but not mine]. ‘Here is your favorite chokecherry jelly,’ she said passing it to him [not me]. . . . Somewhere along the line she had forgotten that it was I who liked chokecherry jelly, a gentle confusion that none of her men minded.”

Thanks, Bill, for sharing your analysis of the novel.

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

Another Powerful Worship Service about Vocation

Westminster Presbyterian Church
Westminster              Presbyterian Church

The February 9th worship service at Minneapolis Presbyterian Church again was focused on vocation. Only two weeks prior the service also was focused on vocation.[1]

Music played an important role in the service, starting with these two organ preludes:

  • “Jesus Calls Us O’er the Tumult” was written by Emma Lou Diemer (b. 1927), a composer of many works for organ and other keyboard instruments, orchestra, chamber ensembles and voice. With B.M. and M.M. degrees from Yale University and a Ph. D. degree from the Eastman School of Music, she is Professor Emeritus at the University of California Santa Barbara. Later in the service we sang the hymn by that name with a different melody as discussed below.
  • Aaron David Miller, a renowned concert organist and composer and the Music Director and Organist at House of Hope Presbyterian Church (St. Paul, Minnesota), composed “The Summons.”

Thereafter two hymns reinforced the Sermon by Rev. Dr. Timothy Hart-Andersen, the church’s Senior Pastor, “What Happens When Jesus Calls?” that will be covered in a subsequent post.

The music for the hymn “Jesus Calls Us [O’er the Tumult]” was composed in 1887 by William Herbert Jude (1851-1922), an English organist and composer. Its words are from 1852 by Cecil Frances Alexander (1818-1895), a female hymn writer and poet and a member of the Church of Ireland, an autonomous province of the Anglican Communion. Here are the words:

1 ”Jesus calls us, o’er the tumult
Of our life’s wild, restless sea;
Day by day His sweet voice soundeth
Saying, ‘Christian, follow Me;’”

2 “As of old, apostles heard it
By the Galilean lake,
Turned from home and toil and kindred,
Leaving all for His dear sake.”

3 “Jesus calls us from the worship
Of the vain world’s golden store;
From each idol that would keep us,
Saying, ‘Christian, love Me more.’”

4 “In our joys and in our sorrows,
Days of toil and hours of ease,
Still He calls, in cares and pleasures,
‘Christian, love Me more than these.’”

5  “Jesus calls us: by Thy mercies,
Saviour, may we hear Thy call,
Give our hearts to Thy obedience,
Serve and love Thee best of all.”

The other hymn, “Will You Come and Follow Me,” had a traditional Scottish melody with words written in 1987 by John L. Bell and Graham Maule to celebrate the vocation of a youth volunteer. Bell is an ordained Church of Scotland minister and hymnwriter and a member of the Iona Community and its Wild Goose Resource Center.[2] Maule is also at the Center where he focuses on innovative lay training and education (theological and artistic) and lay involvement in worship. These are their words:

  1. “Will you come and follow me
    If I but call your name?
    Will you go where you don’t know
    And never be the same?
    Will you let my love be shown,
    Will you let my name be known,
    Will you let my life be grown
    In you and you in me?”
  2. “Will you leave yourself behind
    If I but call your name?
    Will you care for cruel and kind
    And never be the same?
    Will you risk the hostile stare
    Should your life attract or scare?
    Will you let me answer pray’r
    In you and you in me?”
  3. “Will you let the blinded see
    If I but call your name?
    Will you set the pris’ners free
    And never be the same?
    Will you kiss the leper clean,
    And do such as this unseen,
    And admit to what I mean
    In you and you in me?”
  4. “Will you love the ‘you’ you hide
    If I but call your name?
    Will you quell the fear inside
    And never be the same?
    Will you use the faith you’ve found
    To reshape the world around,
    Through my sight and touch and sound
    In you and you in me?”
  5. “Lord, your summons echoes true
    When you but call my name.
    Let me turn and follow you
    And never be the same.
    In your company I’ll go
    Where your love and footsteps show.
    Thus I’ll move and live and grow
    In you and you in me.”

A careful reading of this hymn reveals that the first four verses are Jesus’ call to every individual asking whether he or she will come and follow Him while the fifth verse is the individual’s response to the Lord’s summons.

On February 9th the congregation and choir sang the entire hymn, but I think it would be more powerful and participative if a solo tenor or bass sang the first four verses with the congregation and choir singing only the fifth verse.


[1]  Prior posts have discussed that service’s (a) Prayer of Confession; (b) an anthem beginning with the words “God be in my head;” (c) passages from the Bible’s book of Acts and the sermon’s drawing on them for comments concerning the vocations of Tabitha, Peter, Lydia and Paul; (d) a passage from Paul’s epistle from a Roman prison and the sermon’s drawing on them for comments about the preacher’s and her people’s vocations; (e) a hymn, “How Clear Is Our Vocation, Lord;”  (f) another hymn, “Give Thanks, O Christian People;” and (g) an anthem, “Forth in They Name, O Lord, I Go.” Clicking on “Westminster Presbyterian Church” in the Tag Cloud at the top right of the blog will give you all of the posts about the church in reverse chronological order of posting.

[2] The Iona Community is a dispersed “Christian ecumenical community working for peace and social justice, rebuilding of community and the renewal of worship.” It has three centers on the Isles of Iona and Mull off the west coast of Scotland. Its Wild Goose Resource Center seeks ”to enable and equip congregations and clergy in the shaping and creation of new forms of relevant, participative worship.”