Marilynne Robinson Quotes

Never, ever condescend to the reader. Assume you are writing for someone better and smarter than you are. This will protect you from conventionalism, faddishness, and cliché.

For me writing has always felt like praying even when I wasn't writing prayers.

There are several sources for my appreciation of pastors and the way they are described in this book. One of them is reading history and realizing that they had a profound creative impact on the Middle West and the settlement of the Middle West.

When something ought to be true then it proves to be a very powerful truth.

When things are taking their ordinary course, it is hard to remember what matters.

People talk about how wonderful the world seems to children, and that's true enough. But children think they will grow into it and understand it, and I know very well that I will not, and would not if I had a dozen lives.

Boughton says he has more ideas about heaven every day. He said, "Mainly I just think about the splendors of the world and multiply by two. I'd multiply by ten or twelve if I had the energy.

The loss of seriousness seems to me to be, in effect, a loss of hope. I think that the thing that made people rise to real ambition, real gravity was the sense of posterity, for example - a word that I can remember hearing quite often when I was a child and I never hear anymore. People actually wanted to make the world good for people in generations that they would never see. It makes people think in very large terms to try to liberate women, for example, or to try to eliminate slavery.

That's one good thing about the way life is, that no one can know you if you don't let them.

I believe that reality is vastly richer than the cursory attention we usually give it permits us to understand. I like to write through a consciousness that allows me to suggest something of this richness.

Somebody who had read Lila asked me, ‘Why do you write about the problem of loneliness?’ I said: ‘It’s not a problem. It’s a condition. It’s a passion of a kind. It’s not a problem. I think that people make it a problem by interpreting it that way.’ 

I sometimes am discouraged by what seems to be a sort of conventional disparagement of humankind. I think often people feel that they are doing something moral when they are doing that, but that's not how I understand morality. I much prefer the "everyone is sacred, and everybody errs" model of reality.

[John] Calvin treats experience as essentially visionary and revelatory from moment to moment, addressed to the individual perceiver, the individual soul. Where this is assumed preconceptions can only distract and obscure, though, of course, as human beings we can never wholly free ourselves of them.

It saddens me that Christians need to be reminded that awe is owed also to those who disagree with them, who believe otherwise than they do.

Everything that falls upon the eye is apparition, a sheet dropped over the world's true workings. The nerves and the brain are tricked, and one is left with dreams that these specters loose their hands from ours and walk away, the curve of the back and the swing of the coat so familiar as to imply that they should be permanent fixtures of the world, when in fact nothing is more perishable.

To recognize our bias toward error should teach us modesty and reflection, and to forgive it should help us avoid the inhumanity of thinking we ourselves are not as fallible as those who, in any instance, seem most at fault. Science can give us knowledge, but it cannot give us wisdom. Nor can religion, until it puts aside nonsense and distraction and becomes itself again.

She conceived of life as a road down which one traveled, an easy enough road through a broad country, and that one's destination was there from the very beginning, a measured distance away, standing in the ordinary light like some plain house where one went in and was greeted by respectable people and was shown to a room where everything one had ever lost or put aside was gathered together, waiting.

Ordinary things have always seemed numinous to me

My politics, and my religion as well, are based entirely on the loveliness and value of ordinary human lives. The creaky apparatus called politics shelters or oppresses or threatens these lives, and is therefore of interest.

When you encounter another person, when you have dealings with anyone at all, it is as if a question is being put to you. So you must think, What is the Lord asking of me in this moment, in this situation?

--"There is no justice in love...it is only the glimpse or parable of an incomprehensible reality... the eternal breaking in on the the temporal.

I want to overhear passionate arguments about what we are and what we are doing and what we ought to do. I want to feel that art is an utterance made in good faith by one human being to another. I want to believe there are geniuses scheming to astonish the rest of us, just for the pleasure of it.

Every spirit passing through the world fingers the tangible and mars the mutable, and finally has come to look and not to buy.

It seems to me people tend to forget that we are to love our enemies, not to satisfy some standard of righteousness but because God their Father loves them.

If these laws [in the Bible] belonged to any other ancient culture we would approach them very differently. We need not bother to reject the code of Hammurabi. Presumably it is because Moses is still felt to make some claim on us that this project of discrediting his law is persisted in with such energy. The unscholarly character of the project may derive from the supposed familiarity of the subject.

There are worries that seem to me sustained by the love of worry. For example, that people are reading from screens, or listening to recorded books. Why scold the impulse to enjoy language and narrative in whatever form it takes?

She closed one eye and looked at me and said, "I know there is a blessing in this somewhere." It is worth living long enough to outlast whatever sense of grievance you may acquire. Another reason why you must be careful of your health.

To think that only faultless people are worthwhile seems like an incredible exclusion of almost everything of deep value in the human saga. Sometimes I can't believe the narrowness that has been attributed to God in terms of what he would approve and disapprove.

When the Reformation became established, one of the things that was a question between Catholicism and the Reformation traditions was whether there was a hierarchy of being. If you look at Thomas Aquinas, for example, you have hierarchies of angels and all the rest of it, and hierarchies even of saints and then subsaints - people who aren't quite there, that sort of thing. The Reformation rejected all of that and created a new metaphysics, in effect, that is not hierarchical.

I do assume that a character or a place is inexhaustible and will always reward further attention.

Because, once alone, it is impossible to believe that one could ever have been otherwise. Loneliness is an absolute discovery.

Weary or bitter of bewildered as we may be, God is faithful. He lets us wander so we will know what it means to come home.

I have spent my life watching, not to see beyond the world, merely to see, great mystery, what is plainly before my eyes. I think the concept of transcendence is based on a misreading of creation. With all respect to heaven, the scene of the miracle is here, among us. The eternal as an idea is much less preposterous than time, and this very fact should seize our attention.

It is hardship that makes clear who the "fighters" are.

Of my conception I know only what you know of yours. It occurred in darkness and I was unconsenting... By some bleak alchemy what had been mere unbeing becomes death when life is mingled with it.

It seems to me there is less meanness in atheism, by a good measure. It seems that the spirit of religious self-righteousness this article deplores is precisely the spirit in which it is written. Of course he's right about many things, one of them being the destructive potency of religious self-righteousness. (p. 146)

I think probably one of the important things that happened to me was growing up in Idaho in the mountains, in the woods, and having a very strong presence of the wilderness around me. That never felt like emptiness. It always felt like presence.

It is diversity that makes any natural system robust, and diversity that stabilizes culture against the eccentricity and arrogance that have so often called themselves reason and science.

Love is holy because it is like grace--the worthiness of its object is never really what matters.

I want to feel that art is an utterance made in good faith by one human being to another.

The best essays come from the moment in which people really need to work something out.

I got four volumes of the letters and speeches of Oliver Cromwell. He is prominent among the great unread, and treated so oddly by history that I wanted to hear his side of things.

It's a difficult thing to describe theology, what it means and how it disciplines thinking. Certainly, theology is the level at which the highest inquiry into meaning and ethics and beauty coincides with the largest-scale imagination of the nature of reality itself.

Often, when I want to read something that is satisfying to me as theology, what I actually read is string theory, or something like that - popularizations, inevitably, of scientific cosmologies - because their description of the scale of things and the intrinsic, astonishing character of reality coincides very beautifully with the most ambitious theology. It is thinking at that scale, and it is thinking that is invested with meaning in a humanly evocative form. That's theology.

In eternity this world will be like Troy, I believe, and all that has passed here will be the epic of the universe, the ballad they sing in the streets.

I have always liked the phrase "nursing a grudge " because many people are tender of their resentments as of the thing nearest their hearts.

We have demythologized prematurely, that we've actually lost the vocabulary for discussing reality at its largest scales. The idea that myth is the opposite of knowledge, or the opposite of truth, is simply to disallow it. It is like saying poetry is the opposite of truth.

The idea that the universe itself is physically structured around hierarchy was sort of an integration of earlier science and theology that was made by people like Thomas Aquinas, that was assumed doctrinally in that tradition. The Reformation rejected that model of reality and created a highly individualistic metaphysics in the sense that it located everything normative that can be said about reality in human perception, there being, of course, no other avenue of knowing. There is Scripture, there is conscience, there is perception itself.