Distinguishing Deep Religious Experience from Fads

Bell Curve author joins the intellectual mob (Peter Thiel, Jordan Peterson, Ross Douthat et al) and finds God

Charles Murray, the infamous co-author of the Bell Curve, has joined the crowd and is Taking Religion Seriously. But what if God doesn’t take him seriously—or worse, finds his work on cognitive elites sufficiently annoying to sentence him to give powerpoint presentations on IQ for eternity? Murray doesn’t seem too stressed by these Dantesque scenarios. Instead, he’s eager to keep up with his Quaker wife, Catherine Bly Cox, who has taken religion far more seriously than Murray himself. Even Murray’s discovery of God feels slightly detached and skeptical—as if the social scientist is laughing at himself for doing such an unverifiable and perhaps even low IQ thing. So if Murray can’t take his own faith seriously, why should God—or fellow skeptics of today’s mob fashion for religion—take him any more seriously?

1. The Intellectual Zeitgeist Has Shifted on Religion Twenty years ago, the New Atheists (Dawkins, Dennett, Hitchens) dominated intellectual discourse. Today, figures from Peter Thiel to Jordan Peterson to Ross Douthat are taking religion seriously again. Murray sees this as the West emerging from “intellectual adolescence”—no longer assuming our Enlightenment parents were wrong about everything.

2. Science Has Flipped from Religion’s Enemy to Its Unexpected Ally For centuries, scientific discoveries (evolution, psychology, astronomy) delivered body blows to religious belief. But Murray argues that 20th-century science—from the Big Bang to near-death experiences to the hard problem of consciousness—has created new mysteries that materialism can’t explain but religion can. We’ve moved from a “god of the gaps” to genuine scientific anomalies that challenge pure materialism.

3. Spiritual Sensitivity Is a Trait, Not an Achievement Murray believes sensitivity to spiritual matters is like musical ability or artistic appreciation—a genetically grounded continuum from low to high. His wife has access to spiritual insights he doesn’t. This isn’t about intelligence (both Christopher Hitchens and Francis Collins are brilliant) but about a distinct cognitive capacity. Smart people at Harvard don’t believe because they lack this trait, not because they’re smarter.

4. Murray Is Chasing His Wife’s Faith (and Losing) Catherine Bly Cox began her religious journey after feeling she loved their baby “more than evolution required”—sensing she was a conduit for mysterious, superfluous love. Her faith has slowly evolved “like a light on a rheostat.” Murray, the empiricist, can’t access what she experiences. He’s stuck investigating historicity and near-death experiences while she explores meaning and the human condition. He’s envious but can’t catch up.

5. Murray Won’t Apologize for The Bell Curve—Even to God When pressed about whether guilt over his controversial work might motivate his religious turn, Murray was emphatic: “Not the slightest. I am not only proud of the bell curve, I think that the bell curve contains the germ of a lot of the arguments I’ve been making to you today.” He insists God cannot be anthropomorphized or placed on an IQ scale. But his refusal to reckon with how his life’s work might look from a divine perspective—or from the perspective of Christian love and universal human dignity—suggests his religious journey remains fundamentally intellectual rather than transformative.

This is a public episode. If you'd like to discuss this with other subscribers or get access to bonus episodes, visit keenon.substack.com/subscribe