These are my terms: Empirical Theology: Satire Und Theology Version

These are my terms: Empirical Theology 

Photo

20260408, my photo, Saint Germain, Auxerrois, Paris, completed mid 1400s. Stained glass is likely 19th century.

Preface 

My MPhil and PhD theses work included the study of philosophical theology, philosophy of religion, Biblical studies, empirical theology, social research methods and statistics.

Originally published on Blogger, 20080705, prior to the completion of my PhD. Updated significantly, 20260620, here is some completed PhD work in regards to empirical theology. Some of this article is also pre-PhD work.

Empirical Theology: Defined

Leslie J. Francis explains that an element of practical theology is the use of empirical data. Francis (2005: 1). Emanuel S. Goldsmith (2003) defines empirical theology as discussion of God grounded in human experience. Goldsmith (2003: 1). According to Stephen Pattison and James Woodward, the term practical theology came to existence within late eighteenth-century German academia. Woodward and Pattison (2000/2007: 2). The purpose of practical theology was to apply theological principles to church activities such as church worship, preaching, teaching, and government Woodward and Pattison (2000/2007: 2).

William Dean reasons that empirical theology begins with a particular speculative view of life, which in turn leads to the use of the empirical method Dean (1990: 85-102). An empirical theologian interprets the world and the empirical method refers to how that interpretation is made workable and is revised if needed Dean (1990: 85-102). Mark J. Cartledge (2003) reasons empirical theology has the objective of finding the faith and practice of the people concerned Cartledge (2003: 14). Clive Erricker, Danny Sullivan and Jane Erricker comment that empirical theology questions how theology relates to social sciences Erricker, Sullivan and Erricker (1994: 6-7).

Empirical theology is better known in Europe and the British Isles than in North America, but consists of using social research methods and statistics to come up with empirical data concerning theological concepts. My MPhil and PhD theses both contain the use of questionnaires and sections which include statistical analysis of the data.

Empirical Theology: Methodology

Methodology: William Dean

Dean explains that for empirical theology, method is the outcome of content and not the other way around Dean (1990: 2). The empirical method contributes to the continual development, correction and revision of speculative content Dean (1990: 2). He writes that empirical method is distinctive in making experience the highest authority; however, he reasons that even anti-experimental theologians depend on Scripture and related tradition when they are trusted and experienced. Dean (1990: 3). Erickson appears to agree with this notion to a point as he comments that in theology, truth and experience are always related. Erickson (1994: 29). This connection would be denied or questioned, but theological truth will always impact experience. Erickson (1994: 29). F.W. Dillistone (1999) writes that it is a distinctive aspect of Christianity that one learns continually through religious experience. Revelation through Christ is the source of that experience Dillistone (1999: 207). Theological empiricism examines its perspectives to determine if they are connected to the experienced world Dillistone (1999: 207).

To Dean, empirical theology, one, begins with a speculative view of life as a struggle. He also states that, two, from moment to moment empirical theology uses a speculative model to generate piecemeal conclusions in the face of little reliable empirical knowledge. For Dean, method is the outcome of content, as empirical research and findings shall determine the reasonable plausibility of the theology. In the end, the assumptions of practical theology must be examined by consequences, and if the theology does take root in the real world. Dean (1990: 5).

Methodology: Daniel Day Williams

Daniel Day Williams (1969) comments that there are certain broad foundations of the empirical method that can perhaps be agreed upon. Williams (1969: 176).

Experience: In the empirical method, this is the felt, bodily, organic action of human history. This experience includes sense data but is not limited by it. Williams writes that there is a mysterious disclosure of God by which God is revealed metaphysically, and he reasons that human faith cannot survive without interpreting this metaphysical experience that is manifested in all things. Williams (1969: 177-178). Traditional Christian thought can agree that, in a sense, God reveals things about himself outside of revealed Scripture. Through creation, God provided sufficient evidence for his existence, and therefore persons would be accountable for denying this revelation. This is known as natural revelation and is distinguished from special revelation. Special revelation would include Scripture and the gospel message; therefore, natural revelation would provide natural information concerning God, but not specific information in regard to salvation. The knowledge of God for humanity is limited when restricted to natural theology. It is not the same knowledge of God that is revealed supernaturally in Scripture. James D.G. Dunn (1988) writes it is clear that within the Romans text the concept of God revealing himself through natural theology exists. Dunn (1988: 56). This natural theology has always been apparent to humanity and has been present as long as the cosmos have existed (Dunn, 1988: 57).

Immanence: God is experienced as a power and process, immanent, and therefore working within the world, creating ways in which God is experienced by rational communities (Williams, 1969: 176). Williams asks that if there is a way of getting knowledge outside of science, what is it? (Williams, 1969: 178). Williams recommends the phenomenological method, which deals with understanding and clarifying human experience (Williams, 1969: 178).

Critical Analysis: The knowledge of the character of things is derivable from a disciplined and critical analysis of the structures in experience and testing of the theological propositions concerning God and humankind. (Williams, 1969: 177). Empirical theology has often denied religious claims that are deemed to be private or related to a church. (Williams, 1969: 180). Even though Williams states that each empirical theology is coming from a historical perspective, it does not mean that claims and doctrines within a historical approach should be beyond criticism. (Williams, 1969: 180). Ganzevoort explains that for the empirical method, Scripture is not limited to its original understanding, and it may be directed to uncover interpretive potential for today. (Ganzevoort, 2004/2005: 4). Philosophically, I reason that for the sake of religious truth, a member of a faith group, and in particular a scholar such as myself, must be willing to, while striving for objectivity, examine his historical religious perspectives and doctrines.

Tentative Structure: Empirical theology has a formal structure that is tentative with correctable assertions Williams (1969: 177). This would seem to be essential as empirical theology by nature is awaiting data and reviewing the quality of that data in order to form conclusions. Williams (1969: 177). To form conclusions, based on theological deductions, before empirical data exists, would be the work of philosophical and not empirical theology.

Methodology: Tyron Inbody

Tyron Inbody (1995) describes three methodological assumptions of empirical theology. Inbody (1995: 215-216). One, as a result of the general attitude of the empirical thinker, empirical theology has an attitude of total openness towards experimental evidence. Knowledge is dependent on observable data supplied by evidence and experience. Inbody (1995: 215).

Two, empirical theology uses a method of inquiry, and a way of organizing the data that is experimental. Inbody (1995: 215-216). Empirical theology is not an appeal to experience alone, but uses a method of inquiry with the use of data. Inbody (1995: 216). All public theological claims based on empirical data are open to public inspection and correction. Inbody (1995: 216). If the data is deemed as common experience, according to Inbody, it can be accepted as empirical theology. Inbody (1995: 216). 

Three, empirical theology is an appeal to common human experience as the source for justification for theological assertions. Inbody (1995: 216). Empirical theologies appeal to experience as the primary source and the empirical method as the primary norm for justifying a theological claim. Inbody (1995: 216). From my perspective, I can acknowledge that empirical methodology has to be open to empirical evidence, and I can tentatively accept Inbody’s first point. Inbody (1995: 216). With point two, I do not have a difficulty with empirical data being open to public inspection. Inbody (1995: 215-216). In fact I would welcome a public review of my findings in regard to theodicy. Presenting the data in book, journal and blog article format is another way of receiving public feedback, in particular from those within the Christian community. With point three, within Reformed tradition, I reason that revealed Scripture is the final authority for justifying a theological claim, and therefore would see the empirical method’s evaluation of Biblical theology as very important, but not primarily or singularly important in determining the truthfulness of a doctrine. 

Although I reason that Christian doctrine and practice must be grounded in revealed Scripture, this does not negate the fact that theodicy reviewed within this thesis can be examined through the empirical data, and therefore my disagreement with Inbody on his third point, does not in any way subtract from the effectiveness of this work. A moderate conservative using empirical data to evaluate and critique his own tradition and related sovereignty theodicy, along with two other perspectives, should in my opinion be viewed as a positive and open-minded academic development.

Related Terms

Empiricism

Bryman mentions the classic and philosophical use of the term, which I have found in philosophy and philosophy of religion. This is a general approach to reality, which suggests knowledge is only knowable through sense experience. Bryman (2004: 7). Bryman then defines the term more specifically in regard to social research and statistics and states that ideas must be subjected to testing before they can be considered knowledge. Bryman (2004: 7). I have rejected the approach where empirical findings are considered equal with Scripture and still reason that theological deductions based on Scripture are more important in developing doctrine.

Positivism

Blackburn writes that within philosophy, this view holds that the highest or only form of knowledge can be known through sensory perception. Blackburn (1996: 294). Bryman writes that within social research and statistics, positivism advocates the use of methods of natural sciences for the study of social reality and beyond. Bryman (2004: 11). Logical positivism, which is also known as logical empiricism, accepts empiricism but also allows for the power of formal logic to describe the structures of permissible inferences. Blackburn (1996: 223). A view that combines the need for empiricism as a method of finding truth and allows for non-empirical rational philosophical propositions could work with a Christian worldview.

Rationalism

Rationalism is the view that unaided reason can be used in finding knowledge without the use of sense perception. Blackburn (1996: 318). Christian theology uses philosophical reasoning, and a priori knowledge in deducing the existence of God, and this could be considered a form of rationalism. A priori knowledge can be known without the use of sensory experience in the course of events in reality. Blackburn (1999: 21). Pojman writes that a posteriori comes the Latin “the later” and is knowledge that is obtained from human sense experience only, as in the five senses. Pojman (1996: 595). Blackburn reasons that something can be known a posteriori when it cannot be known a priori. Blackburn (1996: 21-22). From a Christian perspective, God through Jesus Christ has revealed himself to finite humanity in an effective, limited, empirical fashion, and this would be considered a posteriori knowledge of God, although God as pure spirit remains beyond the physical senses.

References

BLACKBURN, SIMON (1996) Oxford Dictionary of Philosophy, Oxford, Oxford University Press.

BRYMAN, ALAN (2004) Social Research Methods, Oxford, Oxford University Press.

CARTLEDGE, MARK J. (2002) Charismatic Glossolalia, Hants, England, Ashgate Publishing Company.

CARTLEDGE, MARK J. (2003) Practical Theology, Carlisle, Cumbria, England, Paternoster Press.

DEAN, WILLIAM (1990) ‘Empirical Theology: A Revisable Tradition’, in Process Studies, Volume 19, Number 2, pp. 85-102.

DILLISTONE, F.W. (1999) ‘Religious Experience’, in Alan Richardson and John Bowden (eds.), A New Dictionary of Christian Theology, London, SCM Press Ltd.

DUNN, JAMES D.G. (1988) Romans, Dallas, Word Books.

ERICKSON, MILLARD (1994) Christian Theology, Grand Rapids, Baker Book House.

ERICKSON, MILLARD (2003) What Does God Know and When Does He Know It?, Grand Rapids, Zondervan.

ERRICKER, CLIVE, DANNY SULLIVAN, AND JANE ERRICKER (1994) ‘The Development of Children’s Worldviews’, Journal of Beliefs and Values, London, Routledge.

FRANCIS, LESLIE J. and Practical Theology Team (2005) Practical and Empirical Theology, University of Wales, Bangor.

FUMERTON, RICHARD A. (1996) ‘Logical Positivism’ in Robert Audi (ed.), The Cambridge Dictionary of Philosophy, Cambridge, Cambridge University Press.

GANZEVOORT, R. RUARD (2004/2005) ‘van der Ven’s Empirical/Practical Theology and the Theological Encyclopedia’, in Hermans, C.A.M. & Moore M.E. (eds.), Amsterdam.

GANZEVOORT, R. RUARD (2005) ‘WYSIWYG: Social Construction in Practical Theological Epistemology’, Amsterdam.

GOLDSMITH, EMANUEL S. (2003) ‘Mordecai Kaplan as an American Thinker’, JRF Quarterly Reconstructionism Today, Jewish Reconstructionist Federation.

GRENZ, STANLEY J., DAVID GURETZKI AND CHERITH FEE NORDLING  (1999) Pocket Dictionary of Theological Terms, Downers Grove, Ill., InterVarsity Press.

INBODY, TYRON (1995) The Constructive Theology of Bernard Meland: Postliberal Empirical Realism, Atlanta, Scholars Press.

LINDSELL, HAROLD (1976) The Battle for the Bible, Grand Rapids, Zondervan Publishing House. 

POJMAN, LOUIS P. (1996) Philosophy: The Quest for Truth, New York, Wadsworth Publishing Company.

WILLIAMS, DANIEL DAY (1969) ‘Suffering and Being in Empirical Theology’, in The Future of Empirical Theology, Chicago, University of Chicago Press.

WOODWARD, JAMES AND STEPHEN PATTISON (2000/2007) (eds.), The Blackwell Reader in Pastoral and Practical Theology, Oxford, Blackwell Publishing.

Methodology: William Dean (PhD Edit): Satire Und Theology Version

Matera, Italy, Travel+Leisure, Facebook

Methodology: William Dean (PhD Edit)

Preface

I do not subscribe to empirical theological views as I take to a Reformed, historical, grammatical perspective as a philosophical theologian that also works with philosophy of religion. However, quote: 'Erickson appears to agree with this notion to a point as he comments that in theology, truth and experience are always related.[1]'

This is one of the methodology sections I was required to write for my Doctorate in order to provide methodology for my questionnaires and surveys.

As noted previously, I am obviously more of a philosophical theologian than an experimental one, although for balance will admit that concepts and theology, even from a Biblical Christian perspective are examined and pondered on. A reason to have websites such as I do. 

William Dean (1990) comments that empirical theology begins with a particular speculative view of life,[2] which in turn leads to the use of the empirical method.[3]

Methodology: William Dean

Dean explains that for empirical theology, method is the outcome of content and not the other way around.[4]  The empirical method contributes to the continual development, correction and revision of speculative content.[5]  He writes that empirical method is distinctive in making experience the highest authority;[6] however, he reasons that even anti-experimental theologians depend on Scripture and related tradition when they are trusted and experienced.[7]  Erickson appears to agree with this notion to a point as he comments that in theology, truth and experience are always related.[8] This connection would be denied or questioned, but theological truth will always impact experience.[9]  

F.W. Dillistone (1999) writes that it is a distinctive aspect of Christianity that one learns continually through religious experience.[10]  Revelation through Christ is the source of that experience.[11] Theological empiricism examines its perspectives to determine if they are connected to the experienced world.[12]  

To Dean, empirical theology, one, begins with a speculative view of life as a struggle.[13]  He also states that, two, from moment to moment empirical theology uses a speculative model to generate piecemeal conclusions in the face of little reliable empirical knowledge.[14]  For Dean method is the outcome of content, as empirical research and findings shall determine the reasonable plausibility of the theology.  In the end, the assumptions of practical theology must be examined by consequences, and if the theology does take root in the real world.[15]

DEAN, WILLIAM (1986)  American Religious Empiricism, Albany, State University of New York Press.

DEAN, WILLIAM (1990) ‘Empirical Theology: A Revisable Tradition’, in Process Studies, Volume 19, Number 2, pp. 85-102. Claremont, California, The Center for Process Studies.

DILLISTONE, F.W. (1999) ‘Religious Experience’, in Alan Richardson and John Bowden (eds.), A New Dictionary of Christian Theology, London, SCM Press Ltd.

ERICKSON, MILLARD (1994) Christian Theology, Grand Rapids, Baker Book House.

ERICKSON, MILLARD (2003) What Does God Know and When Does He Know It?  Grand Rapids, Zondervan. 

---

[1] Erickson (1994: 29).

[2] Dean (1990: 85-102).

[3] Dean (1990: 85-102).

[4] Dean (1990: 2).

[5] Dean (1990: 2).

[6] Dean (1990: 3).

[7] Dean (1990: 3).

[8] Erickson (1994: 29).

[9] Erickson (1994: 29).

[10] Dillistone (1999: 207).

[11] Dillistone (1999: 207).

[12] Dean (1990: 5).

[13] Dean (1990: 5).

[14] Dean (1990: 5).

[15] Dean (1990: 5).

Final Events V: The End: Satire Und Theology Version

Final Events V: The End

Preface

I desire to conclude this book review begun in 2020, and revised in 2026. Frankly, I deduce that I have already dealt with some core issues from the book with my first four articles, anyway. 

REDFERN, NICK (2010) Final Events: And The Secret Government Group On Demonic UFOS And The Afterlife, San Antonio/New York, Anomalist Books.

Chapter Two: Sympathy For The Devil

Chapter Two takes, what to me sees an unexpected turn, when it states that to fully understand the complex nature, history and origins of the darkness that some within the United States government believe surround humanity (12); we need to understand the life and times of Aleister Crowley. (12). 

The Occult Encyclopedia 

Cited

'Aleister Crowley, born Edward Alexander Crowley (12 October 1875 – 1 December 1947) was an English occultist, magician, poet, painter, novelist, and mountaineer. He founded the religion of Thelema, identifying himself as the prophet entrusted with guiding humanity into the Æon of Horus in the early 20th century. A prolific writer, he published widely over the course of his life. Crowley gained widespread notoriety during his lifetime, being a recreational drug user, bisexual, and an individualist social critic. Crowley has remained a highly influential figure over Western esotericism and the counterculture and continues to be considered a prophet in Thelema. He is the subject of various biographies and academic studies.' 

Key cited source 

CROWLEY,  ALEISTER (1889-1989) (bulk 1901-1953) Aleister Crowley Collection, 

Manuscript Collection MS-01002,  Austin, Texas, An Inventory of His Collection at the Harry Ransom Center.

Thirdplacebooks

Cited 

'The Aleister Crowley Encyclopedia (Paperback) 

Aleister Crowley was an iconoclast and fascinating figure who shocked society with his debauched and occult behaviour. Crowley is famous for his spiritual, magic and occult studies. He was called a dangerous Satanist but there are many layers and nuances to his mystical beliefs and his religious system called Thelema. Crowley was a writer, poet, chess master, painter, spy, journalist, world traveller and mountain climber. He was a big recreational drug user and experimenter, and had a rather liberal attitude to sexual matters. His ideas and personality have inspired many artists, people and movements in modern times - such as the New Age movement, rock musicians and Wicca.' 

EVERETT HAROLD (2022) The Aleister Crowley Encyclopedia (Paperback), Harold Everett, North Charleston, South Carolina.

---

Similarly Redfern describes as an occultist that in 1918 (13) made contact with an 'interdimensional entity known as Lam' (13). Lam was a 'large-headed figure' (13). 

CROWLEY, ALEISTER (1919) The Blue Equinox: The Equinox III (1), Detroit, Universal Publishing Company. (Including the supplement "Liber LXXI: The Voice of the Silence").

The Equinox

The image below is from page 193

The portrait called 'The Way',  which is 'Lam' and its brief mention as the 'Lama of Lêng' on page 16 are the only references or mentions of Lam in The Blue Equinox (1919). (p. 1)

Lam was not mentioned in another publication during Crowley's life, but Lam was noted in a private diary or what could be called a magical record.

Within:

CROWLEY, ALEISTER (1918) The Amalantrah Working, New York, Magical Record.

Redfern explains that many researchers today reason that Crowley 'succeeded in tapping into the very same twilight realm that is home to the so-called alien "Grays" who practically dominate the modern era of UFOlogy and who feature heavily within the alien abduction-based works...' (14). 

It seems to me, suspicious that a classic occultist like Crowley would interact with an alien. Why would occult practice lead to Crowley as the perhaps first documented person to meet with an entity that might be an alien and might be a 'Gray'? Seems more likely to me that an occultist as his high level of involvement could quite reasonably interact with a demonic entity that can be make itself appear to be a member of the alien 'Gray' group or something that looks alien, at least. If an actual 'Gray' alien wanted to make first contact with a human being, why not communicate with a reputable scientist, astronaut, politician or world leader, for example? This perhaps, first documented 'Gray' encounter strikes me as more supernatural and extradimensional than extraterrestrial. In other words, more occultic than scientific. But, there is no distinct, documented, connection between what Crowley experienced and the encounters described by the Collins Elite.

With this Chapter, Redfern appears to be establishing the occult, perhaps Satanic connection to something, possibly, like 'Gray' aliens, at least, by Crowley.

Chapter 3: "Be Careful; They Bite"

Although historically interesting for certain, I do not find Chapter 3 that helpful in affirming that the alien beings are demonic. Rocket scientist and engineer, chemist and follower of Crowley in Thelema, Jack Parsons, full name, John Whiteside Parsons (born Marvel Whiteside Parsons) is described in very negative, unfavorable personal terms (18). I am not going to repeat these here as they do not academically help the review. Parsons was an occultist that also eventually connected with L. Ron Hubbard (20), that being the science fiction writer and the founder of the Church of Scientology. Essentially, the Chapter documents that there were occultists at NASA and within the United Airforce that believed in UFOs. Anecdotes about UFO‑believing Air Force insiders are provided by Redfern (18-25).

CARTER, JOHN (2000) Sex and Rockets: The Occult World of Jack Parsons, Los Angeles, Feral House.

PENDLE, GEORGE (2006) The Naked Scientist: A Cultural History of the British Scientific Hero, London, Macmillan.

The Occult Encyclopedia 

Cited 

'John Whiteside Parsons (born Marvel Whiteside Parsons October 2, 1914 – June 17, 1952) was an American rocket engineer, chemist, and Thelemite occultist. Associated with the California Institute of Technology (Caltech), Parsons was one of the principal founders of both the Jet Propulsion Laboratory (JPL) and the Aerojet Engineering Corporation. He invented the first rocket engine to use a castable, composite rocket propellant, and pioneered the advancement of both liquid-fuel and solid-fuel rockets.'

Clearly Parsons was a substantial scientist, intellectually. 

Cited 

'Following some brief involvement with Marxism in 1939, Parsons converted to Thelema, the new religious movement founded by the English occultist Aleister Crowley.Together with his first wife, Helen Northrup, Parsons joined the Agape Lodge, the Californian branch of the Thelemite Ordo Templi Orientis (O.T.O.) in 1941. At Crowley's bidding, Parsons replaced Wilfred Talbot Smith as its leader in 1942 and ran the Lodge from his mansion on Orange Grove Boulevard. Parsons was expelled from JPL and Aerojet in 1944 owing to the Lodge's infamous reputation and to his hazardous workplace conduct.'

Cited

'In 1945, Parsons separated from Helen, after having an affair with her sister Sara; when Sara left him for L. Ron Hubbard, Parsons conducted the Babalon Working, a series of rituals intended to invoke the Thelemic goddess Babalon on Earth. He and Hubbard continued the working with Marjorie Cameron, whom Parsons married in 1946. After Hubbard and Sara defrauded him of his life savings, Parsons resigned from the O.T.O., then held various jobs while acting as a consultant for Israel's rocket program. Amid McCarthyism, Parsons was accused of espionage and left unable to work in rocketry.' 

Interesting that Parsons was connected to both Crowley and Hubbard. 

Cited 

'Death In 1952 Parsons died at the age of 37 in a home laboratory explosion that attracted national media attention; the police ruled it an accident, but many associates suspected suicide or murder.'

---

Comments

I find this book review problematic and will end it here. 'He said, she said', is just not the kind of work I want to deal with.

When seeking to do an academic book review, I do find Redfern's work interesting. But this book serves as a narrative description of personal lives and professional careers of occultists, as in Crowley and Parsons. In the case of L. Ron Hubbard, that is definitively historically, the founder of the Church of Scientology, he is basically mentioned in this book because he knew Parsons (20-21). Yes, in each case, the view of the person being discussed is not a historical, biblical, Christian belief. This does not mean that there is a significant connection to a belief in alien beings that then might be demonic. As an academic, that tries to produce significant scholarship, I am not going to speculate on possible, occult activity of Hubbard, through guilt by association with Parsons (20-21) from Redfern. This because Redfern documents that Parsons knew Hubbard and that Hubbard might have been involved in the occult simultaneously with Parsons (20-21). I am also not going to then again speculate on how this relationship might be connected to a belief by either person in aliens. Just because according to the Collins Elite, within the United States Department of Defense, these aliens might be demonic.

These three being associated with negative personal morality (internal) and ethics (external) by Redfern, because of occult involvement in the case of Crowley and Parsons, and possible occult involvement in that case of Hubbard (21-22), does not academically suffice for me to continue with this review. 

I cannot in good conscience, document this material as a significant academic, historical, investigation.

A scientist or engineer holding to a form of naturalism may very well support the explanation that UFOs are actual natural, extraterrestrial aliens, as opposed to supernatural, extradimensional demonic beings. This would be a standard, philosophy of science, secular understanding.

A naturalist might, even in fact, accept the aliens as natural, extradimensional beings, that are also extraterrestrial. 

The occultist can reason the entities are perhaps natural or supernatural, perhaps extradimensional and perhaps extraterrestrial. 

Some kind of worldview belief in aliens does not necessarily promote a personal, demonic, Satanic agenda.

It does not take an occultist to believe in UFOs. 

I am thankful to Redfern for this text as reference material. However, for me to continue with this book review as an academic one, I would require stronger documented evidence of a historical, belief by key players associated with the United States Department Defence in alien entities. Then simultaneously, there would need to be substantial documentation on why these aliens could be, or should be considered demonic. What we have documented is reasoning from Redfern by some within the Collins Elite that the United States Department of Defense has been dealing with possible alien entities, that might be demonic. As a scholar, I would like to see in print the worldview and philosophy of these supposed alien entities. In other words, there is no primary, alien (or demonic) documentation or even the Collins Elite citing them.

---

CARTER, JOHN (2000) Sex and Rockets: The Occult World of Jack Parsons, Los Angeles, Feral House.

CONWAY DAVID A. AND RONALD MUNSON (1997) The Elements of Reasoning, Wadsworth Publishing Company, New York.

CROWLEY,  ALEISTER (1889-1989) (bulk 1901-1953) Aleister Crowley Collection, 

Manuscript Collection MS-01002,  Austin, Texas, An Inventory of His Collection at the Harry Ransom Center. CROWLEY, ALEISTER (1918) The Amalantrah Working, New York, Magical Record. CROWLEY, ALEISTER (1919) The Blue Equinox: The Equinox III (1), Detroit, Universal Publishing Company. (Including the supplement "Liber LXXI: The Voice of the Silence"). EVERETT HAROLD (2022) The Aleister Crowley Encyclopedia (Paperback), Harold Everett, North Charleston, South Carolina. LANGER, SUSANNE K (1953)(1967) An Introduction to Symbolic Logic, Dover Publications, New York. PENDLE, GEORGE (2006) The Naked Scientist: A Cultural History of the British Scientific Hero, London, Macmillan. PIRIE, MADSEN (2006)(2015) How To Win Every Argument, Bloomsbury, London.

REDFERN, NICK (2010) Final Events: And The Secret Government Group On Demonic UFOS And The Afterlife, San Antonio/New York, Anomalist Books.

UEFA: Champions League Winners

2026 Paris Saint-Germain 1 Arsenal 1 (4-3 pks)

2025 Paris Saint-Germain 5 Inter Milan 0

2024 Real Madrid 2 Borussia Dortmund 0

2023 Manchester City 1 Inter Milan 0

2022 Real Madrid 1 Liverpool 0

2021 Chelsea 1 Manchester City 0

2020 Bayern Munich 1 Paris Saint-Germain 0

2019 Liverpool 2 Tottenham Hotspur 0
2018 Real Madrid 3 Liverpool 1
2017 Real Madrid 4 Juventus 1
2016 Real Madrid 1 Atlético Madrid 1 (5-3 pks)
2015 FC Barcelona 3 Juventus 1
2014 Real Madrid 4 Atlético Madrid 1 (et)
2013 Bayern Munich 2 Borussia Dortmund 1
2012 Chelsea 1 Bayern Munich 1 (4-3 pks)
2011 FC Barcelona 3 Manchester United 1
2010 Internazionale 2 Bayern Munich 0
2009 FC Barcelona 2 Manchester United 0
2008 Manchester United 1 Chelsea 1 (6-5 pks)
2007 AC Milan 2 Liverpool 1
2006 FC Barcelona 2 Arsenal 1
2005 Liverpool 3 vs AC Milan 3 (3-2 pks)
2004 FC Porto 3 vs AS Monaco FC 0
2003 AC Milan 0 vs Juventus 0 (3-2 pks)
2002 Real Madrid 2 vs Bayer Leverkusen 1
2001 Bayern Munich 1 vs Valencia 1 (5-4 pks)
2000 Real Madrid 3 vs Valencia 0
1999 Manchester United 2 vs Bayern Munich 1
1998 Real Madrid 1 vs Juventus 0
1997 Borussia Dortmund 3 vs Juventus 1
1996 Juventus 1 vs Ajax 1 (4-2 pks)
1995 Ajax 1 vs AC Milan 0
1994 AC Milan 4 vs Barcelona 0
1993 Olympique Marseille 1 vs AC Milan 0
1992 FC Barcelona 1 vs Sampdoria 0
1991 Red Star Belgrade 0 vs Marseille 0 (5-3 pks)
1990 AC Milan 1 vs Benfica 0
1989 AC Milan 4 vs Steaua Bucharest 0
1988 PSV Eindhoven 0 vs Benfica 0 (6-5 pks)
1987 FC Porto 2 vs Bayern Munich 1
1986 Steaua Bucharest 0 vs Barcelona 0 (2-0 pks)
1985 Juventus 1 vs Liverpool 0
1984 Liverpool 1 vs AS Roma 1 (4-2 pks)
1983 SV Hamburg 1 vs Juventus 0
1982 Aston Villa 1 vs Bayern Munich 0
1981 Liverpool 1 vs Real Madrid 0
1980 Nottingham Forest 1 vs SV Hamburg 0
1979 Nottingham Forest 1 vs Malmo 0
1978 Liverpool 1 vs Club Brugge 0
1977 Liverpool 3 vs Moenchengladbach 1
1976 Bayern Munich 1 vs Saint Etienne 0
1975 Bayern Munich 2 vs Leeds United 0
1974 Bayern Munich 4 vs Atlético Madrid 0 (replay after 1-1)
1973 Ajax 1 vs Juventus 0
1972 Ajax 1 vs Inter Milan 0
1971 Ajax 1 vs Panathinaikos 0
1970 Feyenoord 2 vs Celtic 1
1969 AC Milan 4 vs Ajax 1
1968 Manchester United 4 vs Benfica 1
1967 Celtic 2 vs Internazionale 1
1966 Real Madrid 2 vs Partizan Belgrade 1
1965 Internazionale 1 vs Benfica 0
1964 Internazionale 3 vs Real Madrid 1
1963 AC Milan 2 vs Benfica 1
1962 Benfica 5 vs Real Madrid 3
1961 Benfica 3 vs Barcelona 2
1960 Real Madrid 7 vs Eintracht Frankfurt 3
1959 Real Madrid 2 vs Reims 0
1958 Real Madrid 3 vs AC Milan 2
1957 Real Madrid 2 vs Fiorentina 0
1956 Real Madrid 4 vs Reims 3

Originally published January 24, 2007