Quotes & Sayings

We, and creation itself, actualize the possibilities of the God who sustains the world, towards becoming in the world in a fuller, more deeper way. - R.E. Slater

There is urgency in coming to see the world as a web of interrelated processes of which we are integral parts, so that all of our choices and actions have [consequential effects upon] the world around us. - Process Metaphysician Alfred North Whitehead

Kurt Gödel's Incompleteness Theorem says (i) all closed systems are unprovable within themselves and, that (ii) all open systems are rightly understood as incomplete. - R.E. Slater

The most true thing about you is what God has said to you in Christ, "You are My Beloved." - Tripp Fuller

The God among us is the God who refuses to be God without us, so great is God's Love. - Tripp Fuller

According to some Christian outlooks we were made for another world. Perhaps, rather, we were made for this world to recreate, reclaim, redeem, and renew unto God's future aspiration by the power of His Spirit. - R.E. Slater

Our eschatological ethos is to love. To stand with those who are oppressed. To stand against those who are oppressing. It is that simple. Love is our only calling and Christian Hope. - R.E. Slater

Secularization theory has been massively falsified. We don't live in an age of secularity. We live in an age of explosive, pervasive religiosity... an age of religious pluralism. - Peter L. Berger

Exploring the edge of life and faith in a post-everything world. - Todd Littleton

I don't need another reason to believe, your love is all around for me to see. – Anon

Thou art our need; and in giving us more of thyself thou givest us all. - Khalil Gibran, Prayer XXIII

Be careful what you pretend to be. You become what you pretend to be. - Kurt Vonnegut

Religious beliefs, far from being primary, are often shaped and adjusted by our social goals. - Jim Forest

We become who we are by what we believe and can justify. - R.E. Slater

People, even more than things, need to be restored, renewed, revived, reclaimed, and redeemed; never throw out anyone. – Anon

Certainly, God's love has made fools of us all. - R.E. Slater

An apocalyptic Christian faith doesn't wait for Jesus to come, but for Jesus to become in our midst. - R.E. Slater

Christian belief in God begins with the cross and resurrection of Jesus, not with rational apologetics. - Eberhard Jüngel, Jürgen Moltmann

Our knowledge of God is through the 'I-Thou' encounter, not in finding God at the end of a syllogism or argument. There is a grave danger in any Christian treatment of God as an object. The God of Jesus Christ and Scripture is irreducibly subject and never made as an object, a force, a power, or a principle that can be manipulated. - Emil Brunner

“Ehyeh Asher Ehyeh” means "I will be that who I have yet to become." - God (Ex 3.14) or, conversely, “I AM who I AM Becoming.”

Our job is to love others without stopping to inquire whether or not they are worthy. - Thomas Merton

The church is God's world-changing social experiment of bringing unlikes and differents to the Eucharist/Communion table to share life with one another as a new kind of family. When this happens, we show to the world what love, justice, peace, reconciliation, and life together is designed by God to be. The church is God's show-and-tell for the world to see how God wants us to live as a blended, global, polypluralistic family united with one will, by one Lord, and baptized by one Spirit. – Anon

The cross that is planted at the heart of the history of the world cannot be uprooted. - Jacques Ellul

The Unity in whose loving presence the universe unfolds is inside each person as a call to welcome the stranger, protect animals and the earth, respect the dignity of each person, think new thoughts, and help bring about ecological civilizations. - John Cobb & Farhan A. Shah

If you board the wrong train it is of no use running along the corridors of the train in the other direction. - Dietrich Bonhoeffer

God's justice is restorative rather than punitive; His discipline is merciful rather than punishing; His power is made perfect in weakness; and His grace is sufficient for all. – Anon

Our little [biblical] systems have their day; they have their day and cease to be. They are but broken lights of Thee, and Thou, O God art more than they. - Alfred Lord Tennyson

We can’t control God; God is uncontrollable. God can’t control us; God’s love is uncontrolling! - Thomas Jay Oord

Life in perspective but always in process... as we are relational beings in process to one another, so life events are in process in relation to each event... as God is to Self, is to world, is to us... like Father, like sons and daughters, like events... life in process yet always in perspective. - R.E. Slater

To promote societal transition to sustainable ways of living and a global society founded on a shared ethical framework which includes respect and care for the community of life, ecological integrity, universal human rights, respect for diversity, economic justice, democracy, and a culture of peace. - The Earth Charter Mission Statement

Christian humanism is the belief that human freedom, individual conscience, and unencumbered rational inquiry are compatible with the practice of Christianity or even intrinsic in its doctrine. It represents a philosophical union of Christian faith and classical humanist principles. - Scott Postma

It is never wise to have a self-appointed religious institution determine a nation's moral code. The opportunities for moral compromise and failure are high; the moral codes and creeds assuredly racist, discriminatory, or subjectively and religiously defined; and the pronouncement of inhumanitarian political objectives quite predictable. - R.E. Slater

God's love must both center and define the Christian faith and all religious or human faiths seeking human and ecological balance in worlds of subtraction, harm, tragedy, and evil. - R.E. Slater

In Whitehead’s process ontology, we can think of the experiential ground of reality as an eternal pulse whereby what is objectively public in one moment becomes subjectively prehended in the next, and whereby the subject that emerges from its feelings then perishes into public expression as an object (or “superject”) aiming for novelty. There is a rhythm of Being between object and subject, not an ontological division. This rhythm powers the creative growth of the universe from one occasion of experience to the next. This is the Whiteheadian mantra: “The many become one and are increased by one.” - Matthew Segall

Without Love there is no Truth. And True Truth is always Loving. There is no dichotomy between these terms but only seamless integration. This is the premier centering focus of a Processual Theology of Love. - R.E. Slater


Note: Generally I do not respond to commentary. I may read the comments but wish to reserve my time to write (or write from the comments I read). Instead, I'd like to see our community help one another and in the helping encourage and exhort each of us towards Christian love in Christ Jesus our Lord and Savior. - re slater

Monday, February 21, 2022

Process Theologian David Ray Griffin - Process Titles & Bio

Process Theologian David Ray Griffin

Note to the reader. I am interested in David Ray Griffin for his development of process thought in his early life. Beyond that, I am NOT interested in any of his 9/11 conspiracy theories as these are unrelated to his process thought. I have listened to him a few times in his old age and his process lectures are still very helpful, cogent, and contemporary enough to move them along further in our postmodern/metamodern era. Lastly, whatever his politics I do support growing, expanding and extending America's Constitutional democracy for all and not for some. Which means I do not support White Christian nationalism, White supremacy, or politically militant groups which would reduce democracy either right (fascism) or left (communism). Thank you. Enjoy!

R.E. Slater
February 21, 2022

Titles by David Ray Griffin
Bio 1
David Ray Griffin (born 1939) is an American retired professor of philosophy of religion and theology. Along with John B. Cobb, Jr., he founded the Center for Process Studies in 1973, a research center of Claremont School of Theology which seeks to promote the common good by means of the relational approach found in process thought.
Bio 2
David Ray Griffin is Professor Emeritus of Philosophy of Religion at the Claremont School of Theology and Claremont Graduate University in California. His many books include Religion and Scientific Naturalism: Overcoming the Conflicts, also published by SUNY Press.

One of the major philosophical texts of the 20th century, Process and Reality is based on Alfred North Whitehead’s influential lectures that he delivered at the University of Edinburgh in the 1920s on process philosophy.

Whitehead’s master work in philosophy, Process and Reality propounds a system of speculative philosophy, known as process philosophy, in which the various elements of reality into a consistent relation to each other. It is also an exploration of some of the preeminent thinkers of the seventeenth and eighteenth centuries, such as Descartes, Newton, Locke, and Kant.

In this book advocates of both process and free-will theism come together for the first time to describe their respective theological perspectives and enter into constructive dialogue with each other.

Featuring two of today's best philosophers, David R. Griffin representing process theology, and William Hasker representing free-will theism, as well as theologians interested in both views, this volume provides a fully orbed discussion of these two vital theological positions.

In 1934, Confessing Christians in Germany declared that support for the Nazi regime violated the basic principles of the Christian faith, thereby creating a status confesionis (confessional situation), requiring a binding doctrinal stance on sociopolitical questions.

In this book, the result of a lifetime of engaged religious, philosophical, and critical inquiry, David Ray Griffin declares that with regard to American Empire, the church in America is in a similarly dire situation and must stand up for the integrity of the Gospel.

He writes:
“Our Christian faith at its best would lead us, both as individual Christians and as churches, to oppose the American Empire in the name of God. As long as the church does not explicitly oppose this empire, it is, by its silence, a de facto supporter.”
Chapter by chapter (in some cases, verse by verse) Griffin argues that Christians in America must deal with the darker side of their country, especially its imperialism, racism, and nuclear and climate policies. With clarity and insight, Griffin points out ways in which the American Empire is similar to the Roman Empire—the empire that crucified Jesus—and urges Christians, “publicly and unequivocally” to reject it.

To that end, Griffin has written a theology that aims always to keep in mind the meaning of “gospel”—good news. That is, it focuses on the primary doctrines of Christian faith, which are unqualifiedly good news, as distinct from secondary and tertiary doctrines, some of which have delivered bad—sometimes horrible—news. 

The primary doctrines are rooted in the Bible, especially the teachings of Jesus of Nazareth. Written from the perspective of process theology, the book is “liberal in method and conservative in content.” “Liberal in method” means that all appeals to authority to establish truth are rejected. Theology, like philosophy, can argue for the truth of its doctrines only on the basis of evidence and reason. So although the reality of revelation can be affirmed, theologians cannot make claims for the truth of events or doctrines by claiming that this truth was revealed.

It is “conservative in content” by virtue of employing a constructive postmodern worldview, based on the process philosophy of Alfred North Whitehead. Being “conservative in content” does not mean affirming the types of conservative theology that allow secondary and tertiary doctrines to distort the gospel’s primary doctrines. It means reaffirming primary doctrines of the Christian gospel, such as God’s creation of the world, God as actively present in us, and divinely-given life after death.

American Christianity is in crisis. In this timely book, David Ray Griffin preaches the Gospel—not interpreted for the convenience of Americans, but to remind Americans of what the Gospel actually says and what it calls us to do.

Examines the postmodern implications of Whitehead’s metaphysical system.

Postmodern philosophy is often dismissed as unintelligible, self-contradictory, and as a passing fad with no contribution to make to the problems faced by philosophers in our time. While this characterization may be true of the type of philosophy labeled postmodern in the 1980s and 1990s, David Ray Griffin argues that Alfred North Whitehead had formulated a radically different type of postmodern philosophy to which these criticisms do not apply.

Griffin shows the power of Whitehead’s philosophy in dealing with a range of contemporary issues—the mind-body relation, ecological ethics, truth as correspondence, the relation of time in physics to the (irreversible) time of our lives, and the reality of moral norms. He also defends a distinctive dimension of Whitehead’s postmodernism, his theism, against various criticisms, including the charge that it is incompatible with relativity theory.

“Those who are unfamiliar with Griffin’s recent books will be grateful for this clear, readable, and thorough introduction to Whitehead’s philosophy as constructive (rather than deconstructive) and postmodern. However, those who are well versed in Griffin’s previous books will also benefit from his expanded use of the theory of hard-core common sense, his defense of theological ethics, and his detailed examination of Whitehead’s reformed subjectivist principle. In short, this is an excellent book that could be read with profit by philosophers and theologians generally.”

Daniel A. Dombrowski, author of Rawls and Religion: The Case for Political Liberalism

“No one working in the area of process thought will want to miss this major new book by David Ray Griffin.”

-- Donald W. Sherburne, coeditor of Whitehead’s Philosophy: Points of Connection

Archetypal Process is a pioneering study linking the ideas of process philosophy, as developed by Alfred North Whitehead and Charles Hartshorne, with the archetypal psychology of C. G. Jung and James Hillman. This is the first work to examine the interconnections of these two modes of thought.

Archetypal Process examines the importance of cosmological thinking and the need to ground archetypal psychology in a metaphysical, philosophical framework. It treats the necessity for symbol and myth, the nature of the spirit, and language as a metaphorical vehicle of thought, and finally, it adds a much-needed feminist perspective to the debate.

Examines why parapsychology has been held in disdain by scientists, philosophers, and theologians, explores the evidence for ESP, psychokinesis, and life after death, and suggests that these phenomena provide support for a meaningful postmodern spirituality.

* * * * * * * *

David Ray Griffin

Jump to search
David Ray Griffin
Griffin in 2006
BornAugust 8, 1939 (age 82)
Era20th-century philosophy
RegionWestern philosophy
SchoolProcess theology
Doctoral studentsThomas Jay Oord
Main interests
9/11 conspiracy theories

David Ray Griffin (born August 8, 1939)[1] is an American retired professor of philosophy of religion and theology and a 9/11 conspiracy theorist.[2] Along with John B. Cobb, Jr., he founded the Center for Process Studies in 1973, a research center of Claremont School of Theology that seeks to promote the common good by means of the relational approach found in process thought.[3]

Griffin has published numerous books about the September 11 attacks, claiming that elements of the Bush administration were involved.[4] An advocate of the controlled demolition conspiracy theory, he was a founder member of Scholars for 9/11 Truth.[5]

Life and professional career

Griffin was raised in a small town in Oregon, where he was an active participant in his Disciples of Christ church. After deciding to become a minister, Griffin entered Northwest Christian College but became disenchanted with the conservative-fundamentalist theology taught there. While pursuing his master's degree in counseling from the University of Oregon, Griffin attended a lecture series delivered by Paul Tillich at the Graduate Theological Union in Berkeley, California. At that time, Griffin decided to focus on philosophical theology. He eventually attended the Claremont Graduate University, from which Griffin received his PhD in 1970.[6]

As a student in Claremont, Griffin was initially interested in Eastern religions, particularly Vedanta. However, he started to become a process theologian while attending John B. Cobb's seminar on Whitehead's philosophy. According to Griffin, process theology, as presented by Cobb, "provided a way between the old supernaturalism, according to which God miraculously interrupted the normal causal processes now and then, and a view according to which God is something like a cosmic hydraulic jack, exerting the same pressure always and everywhere (which described rather aptly the position to which I had come)" (Primordial Truth and Postmodern Theology). Griffin applied Alfred North Whitehead's thought to the traditional theological subjects of christology and theodicy and argued that process theology also provided a sound basis for addressing contemporary social and ecological issues.[7] Griffin's process theology is founded on the process philosophy of Whitehead and Charles Hartshorne.

After teaching theology and Eastern religions at the University of Dayton, Griffin came to appreciate the distinctively postmodern aspects of Whitehead's thought. In particular, Griffin found Whitehead's nonsensationist epistemology and panexperientialist ontology immensely helpful in addressing the major problems of modern philosophy, including the problems of mind-body interaction, the interaction between free and determined things, the emergence of experience from nonexperiencing matter, and the emergence of time in the evolutionary process. In 1973, Griffin returned to Claremont to establish, with Cobb, the Center for Process Studies at the Claremont School of Theology.[8]

While on research leave in 1980–81 at Cambridge University and Berkeley, the contrast between modernity and postmodernity became central to Griffin's work. He has attempted to develop postmodern proposals for overcoming the conflicts between religion and modern science. Griffin came to believe that much of the tension between religion and science was not only the result of reactionary supernaturalism but also the mechanistic worldview associated with the rise of modern science in the seventeenth century. In 1983, Griffin established the Center for a Postmodern World in Santa Barbara and became editor of the SUNY Series in Constructive Postmodern Philosophy between 1987 and 2004.[9]

Griffin was a full-time academic from 1973 until April 2004 and is a co-director of the Center for Process Studies. He is a longtime resident of Santa Barbara, California.

Statements and publications on the September 11 attacks

Following the September 11 attacks, David Ray Griffin shifted his focus from questions of philosophy and religion to ones of politics and history, specifically American expansionism and imperialism. He intended to write a book on the subject, presenting 9/11 in terms of "blowback" for aggressive United States foreign policies of the 20th century:

Until the spring of 2003, I had not looked at any of the evidence. I was vaguely aware there were people, at least on the internet, who were offering evidence against the official account of 9/11... I knew the US government had 'fabricated' evidence to go to war several times before. Nevertheless... I did not take this possibility seriously... I was so confident that they must be wrong.[10]

After reading the work of Paul Thompson[11] and Nafeez Mosaddeq Ahmed,[12] he became convinced that there was a prima facie case for the contention that there must have been complicity from individuals within the United States government. He has called for an extensive investigation from the United States mediaCongress and the 9/11 Commission.[13] It was then that he set about writing his first book on the topic, which he entitled The New Pearl Harbor: Disturbing Questions About the Bush Administration and 9/11 (2004).[14][15] The book has been described by Peter Barber of the Financial Times as "a touchstone in the 9/11 Truth movement".[16] Griffin is a founder of Scholars for 9/11 Truth.[5]

Part One of the book looks at the events of 9/11, discussing each flight in turn and also the behaviour of President George W. Bush and his Secret Service protection. Part Two examines 9/11 in a wider context, in the form of four "disturbing questions." David Ray Griffin discussed this book and the claims within it in an interview with Nick Welsh, reported under the headline Thinking Unthinkable Thoughts: Theologian Charges White House Complicity in 9/11 Attack.[17]

Critics, such as the activist Chip Berlet, have identified claims in the book that have been refuted by independent experts.[18] Griffin debated Berlet on Democracy Now! defending his claims.[19][20]

Griffin's second book on the subject was a critique of the 9/11 Commission Report, called The 9/11 Commission Report: Omissions And Distortions (2005).[21] Griffin's article "The 9/11 Commission Report: A 571-page Lie" summarizes this book, presenting 115 allegations of what Griffin claims are either omissions or distortions of evidence, stating that "the entire Report is constructed in support of one big lie: that the official story about 9/11 is true."[22]

In his next book, Christian Faith and the Truth Behind 9/11: A Call to Reflection and Action (2006), he summarizes some of what he believes is evidence for government complicity and reflects on its implications for Christians. The Presbyterian Publishing Corporation, publishers of the book, described Griffin as being a distinguished theologian and praised the book's religious content, but said, "The board believes the conspiracy theory is spurious and based on questionable research."[23][24]

In 2006, Griffin, along with Peter Dale Scott, edited 9/11 and the American Empire: Intellectuals Speak Out, a collection of essays including Steven Jones' paper Why Indeed Did The World Trade Center Towers Collapse?.[25] Debunking 9/11 Debunking (2007) disputes at the rhetorical level the debunking of 9/11 conspiracy theories in such venues such as Popular Mechanics.[26] In 9/11 Contradictions: An Open Letter to Congress and the Press (2008), he presents chapters on 25 alleged contradictions involving elements of the "accepted story" of 9/11 and calls for Congress and the press to investigate and resolve them.[27]

David Ray Griffin in Nagoya, Japan

Griffin has delivered several lectures and has been interviewed by Alex Jones on his radio show featuring 9/11 conspiracy theories.[28] A lecture entitled 9/11 and American Empire: How should religious people respond?, delivered on April 18, 2005, at the University of Wisconsin–Madison, was aired by C-SPAN.[29] At the end of one of his lectures entitled 9/11: The Myth and the Reality Griffin was asked why a theologian would take such an interest in 9/11, to which he replied: "If 9/11 is not a religious issue, then I don't know what is."[30]

In a review published in The Nation, former Central Intelligence Agency agent Robert Baer dismissed the gist of Griffin's writings as one in a long line of conspiracy theories about national tragedies but stated that the Bush administration had created a climate of secrecy and mistrust that helped generate such explanations.[31] In the review, Baer said:

As more facts emerge about September 11, many of Griffin's questions should be answered, but his suspicions will never be put to rest as long as the Bush Administration refuses to explain why it dragged this country into the most senseless war in its history. Until then, otherwise reasonable Americans will believe the Bush Administration benefited from 9/11, and there will always be a question about what really happened on that day.[31]

David Aaronovitch, in the London Times in 2008, wrote: "Griffin believes that no plane hit the Pentagon (despite hundreds of people seeing it) and that the World Trade Centre was brought down by a controlled demolition. There isn't a single point of alleged fact upon which Griffin's barking theory hasn't itself been demolished".[32]


About philosophy, theology, and religion
  • A process Christology, Westminster Press, 1973, ISBN 0-664-20978-5
  • Process Theology: An Introductory Exposition, with John B. Cobb, Philadelphia: Westminster Press, 1976, ISBN 0-664-24743-1
  • John Cobb's Theology in ProcessWestminster John Knox Press, 1977, ISBN 0-664-21292-1
  • Process and RealityFree Press; 2nd edition, 1979, ISBN 0-02-934570-7
  • Physics and the Ultimate Significance of Time: BohmPrigogine and Process PhilosophyState University of New York Press, 1986, ISBN 0-88706-115-X
  • The Reenchantment of Science: Postmodern Proposals (Suny Series in Constructive Postmodern Thought), State Univ of New York Press, 1988, ISBN 0-88706-784-0
  • Spirituality and Society: Postmodern Visions (Suny Series in Constructive Postmodern Thought), State University of New York Press, 1988, ISBN 0-88706-853-7
  • Varieties of Postmodern Theology (Suny Series in Constructive Postmodern Thought), State University of New York Press, 1989, ISBN 0-7914-0050-6
  • God and Religion in the Postmodern World: Essays in Postmodern Theology (Constructive Postmodern Thought), State University of New York Press, 1989, ISBN 0-88706-929-0
  • Archetypal Process: Self and Divine in Whitehead, Jung, and HillmanNorthwestern University Press, 1990, ISBN 0-8101-0815-1
  • Sacred Interconnections: Postmodern Spirituality, Political Economy and Art (SUNY Series in Constructive Postmodern Thought), State University of New York Press, 1990, ISBN 0-7914-0231-2
  • Primordial Truth and Postmodern Theology (Suny Series in Constructive Postmodern Thought), State University of New York Press, 1990, ISBN 0-7914-0198-7
  • God, Power, and Evil: A Process TheodicyUniversity Press of America, 1991, ISBN 0-8191-7687-7
  • Evil Revisited: Responses and Reconsiderations, State University of New York Press, 1991, ISBN 0-7914-0612-1
  • Founders of Constructive Postmodern Philosophy: PeirceJamesBergsonWhitehead, and Hartshorne (SUNY Series in Constructive Postmodern Thought), State University of New York Press, 1993, ISBN 0-7914-1333-0
  • Postmodern Politics for a Planet in Crisis: Policy, Process, and Presidential Vision (SUNY Series in Constructive Postmodern Thought), State University of New York Press, 1993, ISBN 0-7914-1485-X
  • Jewish Theology and Process Thought (Suny Series in Constructive Postmodern Thought), State University of New York Press, 1996, ISBN 0-7914-2810-9
  • Parapsychology, Philosophy, and Spirituality: A Postmodern Exploration (SUNY Series in Constructive Postmodern Thought), State University of New York Press, 1997, ISBN 0-7914-3315-3
  • Reenchantment Without Supernaturalism: A Process Philosophy of Religion (Cornell Studies in the Philosophy of Religion)Cornell University Press, 2000, ISBN 0-8014-3778-4
  • Religion and Scientific Naturalism: Overcoming the Conflicts (SUNY Series in Constructive Postmodern Thought), State University of New York Press, 2000, ISBN 0-7914-4563-1
  • Process Theology and the Christian Good News: A Response to Classical Free Will Theism in 'Searching for an Adequate God: A Dialogue between Process and Free Will Theists', Cobb and Pinnock (editors), Wm. B. Eerdmans Publishing, 2000, ISBN 0-8028-4739-0
  • Two Great Truths: A New Synthesis of Scientific Naturalism and Christian Faith, Westminster John Knox Press, 2004, ISBN 0-664-22773-2
  • Deep Religious Pluralism, Westminster John Knox Press, 2005, ISBN 0-664-22914-X
  • Whitehead's Radically Different Postmodern Philosophy: An Argument for Its Contemporary Relevance (SUNY Series in Philosophy), State University of New York Press, 2007, ISBN 0-7914-7049-0
  • Panentheism and Scientific Naturalism: Rethinking Evil, Morality, Religious Experience, Religious Pluralism, and the Academic Study of Religion, Claremont, Process Century Press, 2014, ISBN 1-9404-4703-8
  • The Christian Gospel for Americans: A Systematic Theology, Anoka (Minnesota): Process Century Press, 2019, ISBN 1-9404-4742-9

About the September 11 attacks

About the work of David Ray Griffin

  • Reason and Reenchantment: The Philosophical, Religious and Political Thought of David Ray GriffinJohn B. Cobb - Richard Falk - Catherine Keller (eds.), Process Century Press, 2013, ISBN 1-94044-700-3


  1. ^ John R Shook, ed. (2016). The Bloomsbury encyclopedia of philosophers in America : from 1600 to the present. London: Bloomsbury. ISBN 9781472570543OCLC 951784733.
  2. ^ Sources describing David Ray Griffin as a "conspiracy theorist", "conspiracist", "conspiracy nut", "truther" or otherwise associate him with 9/11 conspiracy theories and the "truther" movement include:
  3. ^ "About the Center". The Center for Process Studies. Archived from the original on January 11, 2010. Retrieved December 14, 2009.
  4. ^ Powell, Michael (September 8, 2006). "The Disbelievers – 9/11 Conspiracy Theorists Are Building Their Case Against the Government From Ground Zero"The Washington Post. Retrieved May 1, 2010.
  5. Jump up to:a b Gilan, Audrey (September 9, 2006). "Full house as leading 9/11 conspiracy theorist has his say"The Guardian. Retrieved October 9, 2020.
  6. ^ Directory of history departments and organizations in the United States and Canada. American Historical Association. 1991. p. 101.
  7. ^ David R. Griffin (2007). Whitehead's radically different postmodern philosophy: an argument for its contemporary relevance. State University of New York.
  8. ^ Leslie A. Muray (2008). Liberal Protestantism and science. Greenwood Press. p. 97ISBN 9780313337017.
  9. ^ Kevin J. Vanhoozer, ed. (2003). The Cambridge companion to postmodern theology. Cambridge Univ. Press. p. 94.
  10. ^ Griffin, David Ray; Richard Falk (2004). The New Pearl Harbor: Disturbing Questions About the Bush Administration and 9/11. p. 13ISBN 1-56656-552-9. Retrieved July 26, 2007.
  11. ^ Thompson, Paul (2004-04-23). "Complete 911 Timeline"Archived from the original on 2004-04-23. Retrieved 2020-11-05.
  12. ^ Ahmed, Nafeez Mosaddeq (2002). The War on Freedom: How and why America was Attacked, September 11th, 2001. Media Messenger Books. ISBN 978-0-930852-40-5.
  13. ^ Griffin, David Ray; Richard Falk (2004). The New Pearl Harbor: Disturbing Questions About the Bush Administration and 9/11 (PDF). p. 4. ISBN 1-56656-552-9. Retrieved May 24, 2020.
  14. ^ Griffin The New Pearl Harbor
  15. ^ Harmanci, Reyhan (March 30, 2006). "Out Loud / An Inside Job? / David Ray Griffin: Theologian scoffed at 9/11 conspiracy theories, then looked closer"SF Gate. Retrieved May 24, 2020.
  16. ^ Barber, Peter (June 7, 2008). "The truth is out there". Retrieved October 9, 2020.
  17. ^ Native Forest Council: News Archived July 14, 2007, at the Wayback Machine
  18. ^ PublicEye.org – Post 9/11 Conspiracism
  19. ^ PublicEye.org – Response to Chip Berlet's Review of "The New Pearl Harbor"
  20. ^ Democracy Now! | The New Pearl Harbor: A Debate On A New Book That Alleges The Bush Administration Was Behind The 9/11 Attacks Archived June 23, 2005, at the Wayback Machine
  21. ^ Griffin, David (2004). The 9/11 Commission Report: Omissions and Distortions. Olive Branch Press. ISBN 1-56656-584-7.
  22. ^ "David Ray Griffin's "The 9/11 Commission Report: A 571-page Lie"". 22 May 2005.
  23. ^ Smith, Peter (2006). "Presbyterian publishing board criticizes own book"courier-journal.com. The Courier-Journal. Archived from the original on January 19, 2013. Retrieved November 28, 2006.
  24. ^ Kane, Jason (2006). "PPC backs away from 9/11 conspiracy book"Presbyterian News Service. Presbyterian Church (U.S.A.). Retrieved November 28, 2006.
  25. ^ Griffin, David Ray (2006). 9/11 and American Empire: Intellectuals Speak Out, Vol. 1. Olive Branch Press. ISBN 1-56656-659-2.
  26. ^ Griffin, David Ray (2007). Debunking 9/11 Debunking: An Answer to Popular Mechanics and Other Defenders of the Official Conspiracy Theory. Olive Branch Press. ISBN 978-1-56656-686-5.
  27. ^ Thomsson, Lena (May 2, 2009). "25 frågor hela världen vill ha svar på"Gefle Dagblad. Archived from the original on July 9, 2012. Retrieved May 26, 2009.
  28. ^ Byford, Jovan (2011). Conspiracy Theories: A Critical Introduction. Basingstoke: Palgrave Macmillan. p. 165. ISBN 9780230349216.
  29. ^ 911truth.org ::::: 9/11 and American Empire: How should religious people respond?
  30. ^ "9/11: The Myth and the Reality" Lecture
  31. Jump up to:a b "Dangerous Liaisons," September 27, 2004
  32. ^ Aaronovitch, David (April 15, 2008). "UN expert? No, a conspiracy crank"The Times. London. Archived from the original on October 12, 2020. Retrieved June 13, 2020.

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