John F. Haught

Last updated
Theologian John F. Haught of Georgetown University John Haught.jpg
Theologian John F. Haught of Georgetown University

John F. Haught is an American theologian. He is a Distinguished Research Professor at Georgetown University. He specializes in Roman Catholic systematic theology, with a particular interest in issues pertaining to physical cosmology, evolutionary biology, geology, and Christianity.

Contents

He has authored numerous books and articles, including Science and Faith: A New Introduction (2012), Making Sense of Evolution: Darwin, God, and The Drama of Life ( 2010), God and the New Atheism: A Critical Response to Dawkins, Harris, and Hitchens (2008), Christianity and Science: Toward a Theology of Nature (2007), Is Nature Enough? Meaning and Truth in the Age of Science (2006), Purpose, Evolution and the Meaning of Life (2004), God After Darwin: A Theology of Evolution (2000, 2nd ed. 2007), Science and Religion: From Conflict to Conversation (1995), The Promise of Nature: Ecology and Cosmic Purpose (1993, 2nd ed. 2004), What is Religion? (1990), What is God? (1986), and The Cosmic Adventure: Science, Religion and the Quest for Purpose (1984).

In 2002, Haught received the Owen Garrigan Award in Science and Religion, in 2004 the Sophia Award for Theological Excellence, and in 2008 a “Friend of Darwin Award” from the National Center for Science Education. He also testified for the plaintiffs in Harrisburg, PA “Intelligent Design Trial”(Kitzmiller et al. vs. Dover Board of Education).

Life

John F. Haught was born on November 12, 1942, to Paul and Angela Haught. His wife is Evelyn.

Academic Career and Systemic Theology

Haught graduated from St. Mary's Seminary and University in Baltimore in 1964 and subsequently received his PhD in theology from The Catholic University of America in Washington, D.C., in 1968 (Dissertation: Foundations of the Hermeneutics of Eschatology). [1]

From 1969 to 2005 Haught taught in the Department of Theology at Georgetown University in Washington, D.C., serving as theology department chair between 1990 and 1995. In addition, he has been a Landegger Distinguished Professor and Thomas Healey Distinguished Professor, and held the D’Angelo Chair in Humanities at St. John’s University (2008), and was visiting professor at the Pontifical Gregorian University in Rome (2010).

Inspiration and influence

In his early 20s, John Haught started reading the works of the Jesuit priest and geologist Pierre Teilhard de Chardin. As an undergraduate student at St. Mary’s Seminary and University, Haught had majored in philosophy and completed graduate work in philosophical theology, though he was never ordained. While teaching science and religion at Georgetown University and writing books on the topic, he specialized in the areas of cosmology and biology. During his studies, he concluded that Thomistic metaphysics could not adequately contextualize the discoveries of evolutionary biology and Big Bang physics. As the intellectual backbone of his courses, he turned to science-friendly 20th century philosophers such as Alfred North Whitehead, Michael Polanyi, Bernard Lonergan, and Hans Jonas. His books Science and Religion: From Conflict to Conversation (1995) and more recently Science and Faith: a New Introduction (2012) reflect an approach developed over many years of teaching at Georgetown University.

During the 1990s, he became increasingly involved in issues relating to evolution, especially because of their growing importance in the intellectual world and the claims by creationists and prominent evolutionists alike that Darwinian science and belief in God are irreconcilable. The American cultural warfare over the teaching of Intelligent Design led Haught to write such books as God After Darwin, Deeper than Darwin, and Making Sense of Evolution. These and other works have led to numerous lectures on theology and evolution nationally and internationally. In his works, John Haught argues that an open-minded search for intelligibility requires a plurality of distinct “horizons of inquiry,” allowing for the harmonious cohabitation of science (including evolutionary biology) and religious belief. Haught views science and religion as two different and noncompeting levels of explanation, asserting that "science and religion cannot logically stand in a competitive relationship with each other." [2]

In 2005, Haught testified on behalf of the plaintiffs at the Harrisburg PA trial against the teaching of Intelligent Design in public schools. His testimony earned him the “Friend of Darwin” award from the National Center for Science Education.

Science and Religion

John Haught’s lectures and works focus on a vision of reality that provides room for both scientific inquiry and a biblical understanding of God. In Haught’s perspective, everything should be open to scientific study, including human intelligence, ethical aspiration, and religion. Haught posits that science is one of many avenues to providing a fruitful understanding of nature since there are distinct and noncompeting levels of explaining all natural phenomena. By allowing for different reading levels, one can avoid the conflation of science and religion whereby physics spills into metaphysics, or evolutionary biology into a whole worldview. According to Haught, a major obstacle to adopting a plurality of reading levels is the persistence of biblical literalism which erroneously looks to the Bible as a source of scientific truth. In his view, approaching ancient religious texts with modern scientific expectations is the source of unnecessary and anachronistic confusion that makes the Bible, and the biblically based faith traditions, seem incompatible with modern science. In works, such as God and the New Atheism, Haught aims to show that Daniel Dennett, Christopher Hitchens, Richard Dawkins, and Jerry Coyne have adopted the same misplaced biblical literalism as their creationist opponents. Haught disputes the contention of New Atheists that God is a quasi-scientific hypothesis now rendered obsolete by modern cosmology, geology, and evolutionary biology. Emphasizing that science and theology represent two distinct horizons for looking at the story of life and the universe, Haught argues in his various lectures and writings that “it is the mission of a theology of nature to integrate them into a synthetic vision wherein differences do not dissolve but instead contribute in distinct ways to the larger and longer human quest for meaning and truth.”[ citation needed ]

Haught emphasizes that theology looks for levels of meaning and truth that scientific method is not wired to receive. “Theology has its own horizon of inquiry. It is grounded in a qualitatively distinct set of questions from those asked by scientists and ethicists. The data that give rise to distinctively theological questions include an easily recognizable set of beliefs and ethical commitments that do not show up within the horizon of scientific inquiry, but which every scientist must embrace in order to do science at all.

  1. Belief (faith or trust) that the world, including the horizon of scientific inquiry, is intelligible.
  2. Belief that truth is worth seeking.
  3. Belief that honesty, humility, generosity, and openness in sharing one’s ideas and discoveries are unconditionally right (and hence that the pursuit of virtue is not irrelevant to successful scientific work.)
  4. Belief that one’s own mind has the capacity to grasp intelligibility and to distinguish what is true from what is false.”[ citation needed ]

Recognition and awards

Haught was the winner of the 2002 Owen Garrigan Award in Science and Religion and the 2004 Sophia Award for Theological Excellence. In 2009, in recognition of his work on theology and science, Haught was awarded the degree of Doctor Honoris Causa by the University of Louvain and the Friend of Darwin Award from the National Center for Science Education.

Peer Evaluations

In the May 25 - June 1, 2015 issue of America: The National Catholic Review, Robert E. Lauder, Professor of Philosophy at St. John’s University, provided a review of John Haught’s works, including, What is God? How to Think About the Divine (1986), God After Darwin: A Theology of Evolution, and Mystery and Promise.

Other expert evaluations of the works of John Haught include Carter Phipps, the author of Evolutionaries: Unlocking the Spiritual and Cultural Potential of Science’s Greatest Idea (2012). Phipps’ article, “ A Theologian of Renewal ”, won a Gold Folio award for editorial excellence.

Dr. Haught’s latest book is The New Cosmic Story, Inside Our Awakening Universe (New Haven: Yale University Press, 2017) about the emergence of religious consciousness in the long cosmic process. [3] Forbes Magazine called The New Cosmic Story the “Book of the year.” [4]

Kitzmiller et al. vs. Dover Board of Education Expert Witness Testimony

Haught testified as an expert witness for the plaintiffs in the case of Kitzmiller v. Dover Area School District. He testified that the effect of the intelligent design policy adopted by the Dover School board would "be to compel public school science teachers to present their students in biology class information that is inherently religious, not scientific in nature." [5] He also testified that materialism, the philosophy that only matter exists, is "a belief system, no less a belief system than is intelligent design. And as such, it has absolutely no place in the classroom, and teachers of evolution should not lead their students craftily or explicitly to ... feel that they have to embrace a materialistic world-view in order to make sense of evolution." [6]

Debates, Lectures, and Writings

Haught has participated in several public debates about the compatibility of science and religion, sharing the stage with Daniel Dennett at the City University of New York in 2009, [7] Kenneth Miller at the New York Academy of Sciences in 2011, [8] [9] Taking issue in the letter with Coyne's characterization, Haught's opposition to the release and Coyne's final list of Catholic "evils" as a way to end the presentation, Haught explained that he sought to "protect the public from such a preposterous and logic-offending ... presentation." [10]

Books

See also

Related Research Articles

<span class="mw-page-title-main">Creationism</span> Belief that nature originated through supernatural acts

Creationism is the religious belief that nature, and aspects such as the universe, Earth, life, and humans, originated with supernatural acts of divine creation. In its broadest sense, creationism includes a continuum of religious views, which vary in their acceptance or rejection of scientific explanations such as evolution that describe the origin and development of natural phenomena.

Intelligent design (ID) is a pseudoscientific argument for the existence of God, presented by its proponents as "an evidence-based scientific theory about life's origins". Proponents claim that "certain features of the universe and of living things are best explained by an intelligent cause, not an undirected process such as natural selection." ID is a form of creationism that lacks empirical support and offers no testable or tenable hypotheses, and is therefore not science. The leading proponents of ID are associated with the Discovery Institute, a Christian, politically conservative think tank based in the United States.

<span class="mw-page-title-main">Pierre Teilhard de Chardin</span> French philosopher and Jesuit priest (1881–1955)

Pierre Teilhard de Chardin was a French Jesuit, Catholic priest, scientist, paleontologist, theologian, philosopher, and teacher. He was Darwinian and progressive in outlook and the author of several influential theological and philosophical books. His mainstream scientific achievements included taking part in the discovery of Peking Man. His more speculative ideas, sometimes criticized as pseudoscientific, have included a vitalist conception of the Omega Point. Along with Vladimir Vernadsky, they also contributed to the development of the concept of a noosphere.

The teleological argument also known as physico-theological argument, argument from design, or intelligent design argument, is a rational argument for the existence of God or, more generally, that complex functionality in the natural world, which looks designed, is evidence of an intelligent creator.

<span class="mw-page-title-main">Theistic evolution</span> Views that religion is compatible with science

Theistic evolution, alternatively called evolutionary creationism, is a view that God acts and creates through laws of nature. Here, God is taken as the primary cause while natural causes are secondary, positing that the concept of God and religious beliefs are compatible with the findings of modern science, including evolution. Theistic evolution is not in itself a scientific theory, but includes a range of views about how science relates to religious beliefs and the extent to which God intervenes. It rejects the strict creationist doctrines of special creation, but can include beliefs such as creation of the human soul. Modern theistic evolution accepts the general scientific consensus on the age of the Earth, the age of the universe, the Big Bang, the origin of the Solar System, the origin of life, and evolution.

<span class="mw-page-title-main">Kenneth R. Miller</span> American biologist

Kenneth Raymond Miller is an American cell biologist, molecular biologist, and Professor Emeritus of Biology at Brown University. Miller's primary research focus is the structure and function of cell membranes, especially chloroplast thylakoid membranes. Miller is a co-author of a major introductory college and high school biology textbook published by Prentice Hall since 1990.

<span class="mw-page-title-main">Rejection of evolution by religious groups</span> Religious rejection of evolution

Recurring cultural, political, and theological rejection of evolution by religious groups exists regarding the origins of the Earth, of humanity, and of other life. In accordance with creationism, species were once widely believed to be fixed products of divine creation, but since the mid-19th century, evolution by natural selection has been established by the scientific community as an empirical scientific fact.

<span class="mw-page-title-main">History of creationism</span>

The history of creationism relates to the history of thought based on the premise that the natural universe had a beginning, and came into being supernaturally. The term creationism in its broad sense covers a wide range of views and interpretations, and was not in common use before the late 19th century. Throughout recorded history, many people have viewed the universe as a created entity. Many ancient historical accounts from around the world refer to or imply a creation of the earth and universe. Although specific historical understandings of creationism have used varying degrees of empirical, spiritual and/or philosophical investigations, they are all based on the view that the universe was created. The Genesis creation narrative has provided a basic framework for Jewish and Christian epistemological understandings of how the universe came into being – through the divine intervention of the god, Yahweh. Historically, literal interpretations of this narrative were more dominant than allegorical ones.

<span class="mw-page-title-main">Wedge strategy</span> Creationist political and social agenda

The Wedge Strategy is a creationist political and social agenda authored by the Discovery Institute, the hub of the pseudoscientific intelligent design movement. The strategy was presented in a Discovery Institute internal memorandum known as the Wedge Document. Its goal is to change American culture by shaping public policy to reflect politically conservative fundamentalist evangelical Protestant values. The wedge metaphor is attributed to Phillip E. Johnson and depicts a metal wedge splitting a log.

<span class="mw-page-title-main">Arthur Peacocke</span> English Anglican theologian and biochemist

Arthur Robert Peacocke was an English Anglican theologian and biochemist.

An intelligent designer, also referred to as an intelligent agent, is the pseudoscientific hypothetical willed and self-aware entity that the intelligent design movement argues had some role in the origin and/or development of life. The term "intelligent cause" is also used, implying their teleological supposition of direction and purpose in features of the universe and of living things.

<i>Kitzmiller v. Dover Area School District</i> 2005 court case in Pennsylvania

Kitzmiller v. Dover Area School District, 400 F. Supp. 2d 707 was the first direct challenge brought in the United States federal courts testing a public school district policy that required the teaching of intelligent design (ID), ultimately found by the court to not be science. In October 2004, the Dover Area School District of York County, Pennsylvania, changed its biology teaching curriculum to require that intelligent design be presented as an alternative to evolution theory, and that Of Pandas and People, a textbook advocating intelligent design, was to be used as a reference book. The prominence of this textbook during the trial was such that the case is sometimes referred to as the Dover Panda Trial, a name which recalls the popular name of the Scopes Monkey Trial in Tennessee, 80 years earlier. The plaintiffs successfully argued that intelligent design is a form of creationism, and that the school board policy violated the Establishment Clause of the First Amendment to the United States Constitution. The judge's decision sparked considerable response from both supporters and critics.

<span class="mw-page-title-main">Neo-creationism</span> Pseudoscientific creationist movement

Neo-creationism is a pseudoscientific movement which aims to restate creationism in terms more likely to be well received by the public, by policy makers, by educators and by the scientific community. It aims to re-frame the debate over the origins of life in non-religious terms and without appeals to scripture. This comes in response to the 1987 ruling by the United States Supreme Court in Edwards v. Aguillard that creationism is an inherently religious concept and that advocating it as correct or accurate in public-school curricula violates the Establishment Clause of the First Amendment.

In social, cultural, and religious studies in the United States, the "epic of evolution" is a narrative that blends religious and scientific views of cosmic, biological, and sociocultural evolution in a mythological manner. According to The Encyclopedia of Religion and Nature, an "epic of evolution" encompasses

the 14 billion year narrative of cosmic, planetary, life, and cultural evolution—told in sacred ways. Not only does it bridge mainstream science and a diversity of religious traditions; if skillfully told, it makes the science story memorable and deeply meaningful, while enriching one's religious faith or secular outlook.

<span class="mw-page-title-main">History of the creation–evolution controversy</span>

Rejection of evolution by religious groups, sometimes called creation–evolution controversy, has a long history. In response to theories developed by scientists, some religious individuals and organizations question the legitimacy of scientific ideas that contradicted the young earth pseudoscientific interpretation of the creation account in Genesis.

The reaction of Jewish leaders and organizations to intelligent design has been primarily concerned with responding to proposals to include intelligent design in public school curricula as a rival scientific hypothesis to modern evolutionary theory.

The relationship between intelligent design and science has been a contentious one. Intelligent design (ID) is presented by its proponents as science and claims to offer an alternative to evolution. The Discovery Institute, a politically conservative think tank and the leading proponent of intelligent design, launched a campaign entitled "Teach the Controversy", which claims that a controversy exists within the scientific community over evolution. The scientific community rejects intelligent design as a form of creationism, and the basic facts of evolution are not a matter of controversy in science.

<i>The Blackwell Companion to Science and Christianity</i>

The Blackwell Companion to Science and Christianity is a reference work in science and religion, edited by James B. Stump and Alan G. Padgett, and published by Wiley-Blackwell in 2012. It contains 54 new essays written by an international list of 55 authors, many of them leading scholars in the discipline of science and religion, and others new or up-and-coming voices in the field. The editors claim, "We are seeking to introduce and advance serious thinking and talking about science and Christianity, particularly as they interconnect. We are reflecting on the work of scientists and theologians, trying to find points of contact and points of tension which help to illuminate these practices and doctrines in clear, scholarly light." The book has received positive reviews in Choice, Reference Reviews, Themelios and Perspectives on Science and Christian Faith. The article by Sean M. Carroll generated significant attention when it was discussed on the Huffington Post.

Although biological evolution has been vocally opposed by some religious groups, many other groups accept the scientific position, sometimes with additions to allow for theological considerations. The positions of such groups are described by terms including "theistic evolution", "theistic evolutionism" or "evolutionary creation". Of all the religious groups included on the chart, Buddhists are the most accepting of evolution. Theistic evolutionists believe that there is a God, that God is the creator of the material universe and all life within, and that biological evolution is a natural process within that creation. Evolution, according to this view, is simply a tool that God employed to develop human life. According to the American Scientific Affiliation, a Christian organization of scientists:

A theory of theistic evolution (TE) — also called evolutionary creation — proposes that God's method of creation was to cleverly design a universe in which everything would naturally evolve. Usually the "evolution" in "theistic evolution" means Total Evolution — astronomical evolution and geological evolution plus chemical evolution and biological evolution — but it can refer only to biological evolution.

References

  1. Templeton Foundation. Participant biography Archived 2006-12-11 at the Wayback Machine . Accessed 8 Dec. 2006
  2. "Theologian says Intelligent Design is Religion". NBC News . September 2005.
  3. "The New Cosmic Story". Yale University Press. Retrieved 2024-06-27.
  4. Farrell, John. "Book Of The Year: The New Cosmic Story". Forbes. Retrieved 2024-06-27.
  5. Report of John F. Haught, PhD. Expert Witness Pre-Trial Statement for Kitzmiller v. Dover Area School District. April 1, 2005.
  6. Transcript of Proceedings of Bench Trial. Testimony of John F. Haught, PhD Archived 2006-10-04 at the Wayback Machine . Sept. 30, 2005. p. 29
  7. "1/8 Daniel Dennett & John Haught & David Sloan Wilson on Religion". YouTube .
  8. "What the 'New Atheists' Get Wrong - John Haught, Nancey Murphy & Kenneth Miller". YouTube .
  9. "Welcome | Gaines Center for the Humanities".
  10. "Archived copy" (PDF). Archived from the original (PDF) on 2011-11-11. Retrieved 2011-11-03.{{cite web}}: CS1 maint: archived copy as title (link)