Haught notes that Teilhard has been both neglected and ignored both by theologians and by scientists, but that he believes is a mistake. The problem, he suggests, with Teilhard is that while he distinguished in his own mind between his science and his theology, it wasn't always clearly demarcated in his writings.
The point I'd like to bring out is the possibility of divine influence in the universe as Haught understands it. He writes:
As long as the universe is thought of in a strictly materialist manner, it will appear impermeable to divine influence. But the character of the universe is such that it has never been utterly mindless and spiritless at any time. So at least in Christian terms, it is always open to the creative movement of the Holy Spirit. (p. 145).What Teilhard does is suggest that the development of the "sphere of the mind" or noosphere is not only part of the evolutionary process, but that it has always been present, so that the universe/nature has never been completely mindless. This fact allows room for the possibility of divine influence.
Our problem in envisioning divine action is that we continue to have this idea of God the engineer building a machine. This is the vision given birth by Newton and Paley, but evolutionary science has undermined Paley's vision. But, that does not mean that there is not another layer, one that science can't see, that allows for God to bring the universe into God's future, one that is pregnant with promise and hope.
Divine action in the world may be hard to understand as long as nature is taken to be essentially mindless, but it turns out that the very idea of mindless (or spiritless) matter is a logical illusion, stemming from science's inability to "see" the interior side that comes out into the light of day most explicitly in the evolution of human consciousness and the noosphere. It is the interior vein of "consciousness" running throughout cosmic history, and especially in the dramatic depths of life, that allows the Spirit of God to penetrate the natural world, luring it toward more intense modes of being. This interior side of nature, a strain invisible to science, also allows for the incarnate and now-risen Christ to gather the entire universe, physically and not just metaphorically, into his eucharistic body. (p. 145).