From Marilynne Robinson, “Freedom of Thought,” in When I Was a Child I Read Books (New York: Picador – Farrar, Straus and Giroux, 2012), pp. 3-18:
At a certain point I decided that everything I took from studying and reading anthropology, psychology, economics, cultural history, and so on did not square at all with my sense of things, and that the tendency of much of it was to posit or assume a human simplicity within a simple reality and to marginalize the sense of the sacred, the beautiful, everything in any way lofty. I do not mean to suggest, and I underline this, that there was any sort of plot against religion, since religion in many instances abetted these tendencies and does still, not least by retreating from the cultivation and celebration of learning and of beauty, by dumbing down, as if people were less than God made them and in need of nothing so much as condescension. Who among us wishes the songs we sing, the sermons we hear, were just a little dumber? People today — television — video games — diminished things. This is always the pretext.
Simultaneously, and in a time of supposed religious revival, and among those especially inclined to feel religiously revived, we have a society increasingly defined by economics, . . . so-called rational choice economics, which assumes that we will all find the shortest way to the reward, and that this is basically what we should ask of ourselves and — this is at the center of it all — of one another. . . . We do not deal with one another as soul to soul, and the churches are as answerable for this as anyone.
If we think we have done this voiding of content for the sake of other people, those to whom we suspect God may have given a somewhat lesser brilliance than our own, we are presumptuous and irreverent. William Tyndale, who was burned at the stake for his translation of the Bible, who provided much of the most beautiful language in what is called by us the King James Bible, wrote, he said, in the language a plowboy could understand. He wrote to the comprehension of the profoundly poor, those who would be, and would have lived among, the utterly unlettered. And he created one of the undoubted masterpieces of the English language. Now we seem to feel beauty is an affectation of some sort. And this notion is as influential in the churches as it is anywhere. The Bible, Christianity, should have inoculated us against this kind of disrespect for ourselves and one another. Clearly it has not. (pp. 5-6)