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Wednesday, July 7, 2021

History of climate change science

From Wikipedia, the free encyclopedia

The history of the scientific discovery of climate change began in the early 19th century when ice ages and other natural changes in paleoclimate were first suspected and the natural greenhouse effect was first identified. In the late 19th century, scientists first argued that human emissions of greenhouse gases could change the climate. Many other theories of climate change were advanced, involving forces from volcanism to solar variation. In the 1960s, the evidence for the warming effect of carbon dioxide gas became increasingly convincing. Some scientists also pointed out that human activities that generated atmospheric aerosols (e.g., "pollution") could have cooling effects as well.

During the 1970s, scientific opinion increasingly favored the warming viewpoint. By the 1990s, as a result of improving fidelity of computer models and observational work confirming the Milankovitch theory of the ice ages, a consensus position formed: greenhouse gases were deeply involved in most climate changes and human-caused emissions were bringing discernible global warming. Since the 1990s, scientific research on climate change has included multiple disciplines and has expanded. Research has expanded our understanding of causal relations, links with historic data and ability to model climate change numerically. Research during this period has been summarized in the Assessment Reports by the Intergovernmental Panel on Climate Change.

Climate change, broadly interpreted, is a significant and lasting change in the statistical distribution of weather patterns over periods ranging from decades to millions of years. It may be a change in average weather conditions, or in the distribution of weather around the average conditions (such as more or fewer extreme weather events). Climate change is caused by factors that include oceanic processes (such as oceanic circulation), biotic processes (e.g., plants), variations in solar radiation received by Earth, plate tectonics and volcanic eruptions, and human-induced alterations of the natural world. The latter effect is currently causing global warming, and "climate change" is often used to describe human-specific impacts.

Regional changes, antiquity through 19th century

From ancient times, people suspected that the climate of a region could change over the course of centuries. For example, Theophrastus, a pupil of Aristotle, told how the draining of marshes had made a particular locality more susceptible to freezing, and speculated that lands became warmer when the clearing of forests exposed them to sunlight. Renaissance and later scholars saw that deforestation, irrigation, and grazing had altered the lands around the Mediterranean since ancient times; they thought it plausible that these human interventions had affected the local weather. Vitruvius, in the first century BC, wrote about climate in relation to housing architecture and how to choose locations for cities.

The 18th and 19th-century conversion of Eastern North America from forest to croplands brought obvious change within a human lifetime. From the early 19th century, many believed the transformation was altering the region's climate—probably for the better. When farmers in America, dubbed "sodbusters", took over the Great Plains, they held that "rain follows the plow." Other experts disagreed, and some argued that deforestation caused rapid rainwater run-off and flooding, and could even result in reduced rainfall. European academics, convinced of the superiority of their own civilization, said that the Orientals of the Ancient Near East had heedlessly converted their once lush lands into impoverished deserts.

Meanwhile, national weather agencies had begun to compile masses of reliable observations of temperature, rainfall, and the like. When these figures were analyzed, they showed many rises and dips, but no steady long-term change. By the end of the 19th century, scientific opinion had turned decisively against any belief in a human influence on climate. And whatever the regional effects, few imagined that humans could affect the climate of the planet as a whole.

Paleo-climate change and theories of its causes, 19th century

Erratics, boulders deposited by glaciers far from any existing glaciers, led geologists to the conclusion that climate had changed in the past.

From the mid-17th century, naturalists attempted to reconcile mechanical philosophy with theology, initially within a Biblical timescale. By the late 18th century, there was increasing acceptance of prehistoric epochs. Geologists found evidence of a succession of geological ages with changes in climate. There were various competing theories about these changes; Buffon proposed that the Earth had begun as an incandescent globe and was very gradually cooling. James Hutton, whose ideas of cyclic change over huge periods of time were later dubbed uniformitarianism, was among those who found signs of past glacial activity in places too warm for glaciers in modern times.

In 1815 Jean-Pierre Perraudin described for the first time how glaciers might be responsible for the giant boulders seen in alpine valleys. As he hiked in the Val de Bagnes, he noticed giant granite rocks that were scattered around the narrow valley. He knew that it would take an exceptional force to move such large rocks. He also noticed how glaciers left stripes on the land and concluded that it was the ice that had carried the boulders down into the valleys.

His idea was initially met with disbelief. Jean de Charpentier wrote, "I found his hypothesis so extraordinary and even so extravagant that I considered it as not worth examining or even considering." Despite Charpentier's initial rejection, Perraudin eventually convinced Ignaz Venetz that it might be worth studying. Venetz convinced Charpentier, who in turn convinced the influential scientist Louis Agassiz that the glacial theory had merit.

Agassiz developed a theory of what he termed "Ice Age"—when glaciers covered Europe and much of North America. In 1837 Agassiz was the first to scientifically propose that the Earth had been subject to a past ice age. William Buckland had been a leading proponent in Britain of flood geology, later dubbed catastrophism, which accounted for erratic boulders and other "diluvium" as relics of the Biblical flood. This was strongly opposed by Charles Lyell's version of Hutton's uniformitarianism and was gradually abandoned by Buckland and other catastrophist geologists. A field trip to the Alps with Agassiz in October 1838 convinced Buckland that features in Britain had been caused by glaciation, and both he and Lyell strongly supported the ice age theory which became widely accepted by the 1870s.

Joseph Fourier

Before the concept of ice ages was proposed, Joseph Fourier in 1824 reasoned on the basis of physics that Earth's atmosphere kept the planet warmer than would be the case in a vacuum. Fourier recognized that the atmosphere transmitted visible light waves efficiently to the earth's surface. The earth then absorbed visible light and emitted infrared radiation in response, but the atmosphere did not transmit infrared efficiently, which therefore increased surface temperatures. He also suspected that human activities could influence climate, although he focused primarily on land-use changes. In an 1827 paper, Fourier stated, "The establishment and progress of human societies, the action of natural forces, can notably change, and in vast regions, the state of the surface, the distribution of water and the great movements of the air. Such effects are able to make to vary, in the course of many centuries, the average degree of heat; because the analytic expressions contain coefficients relating to the state of the surface and which greatly influence the temperature." Fourier's work build on previous discoveries: in 1681 Edme Mariotte noted that glass, though transparent to sunlight, obstructs radiant heat. Around 1774 Horace Bénédict de Saussure showed that non-luminous warm objects emit infrared heat, and used a glass-topped insulated box to trap and measure heat from sunlight.

The physicist Claude Pouillet proposed in 1838 that water vapor and carbon dioxide might trap infrared and warm the atmosphere, but there was still no experimental evidence of these gases absorbing heat from thermal radiation.

The warming effect of electromagnetic radiation on different gases was examined in 1856 by Eunice Newton Foote, who described her experiments using glass tubes exposed to sunlight. The warming effect of the sun was greater for compressed air than for an evacuated tube and greater for moist air than dry air. "Thirdly, the highest effect of the sun's rays I have found to be in carbonic acid gas." (carbon dioxide) She continued: "An atmosphere of that gas would give to our earth a high temperature; and if, as some suppose, at one period of its history, the air had mixed with it a larger proportion than at present, an increased temperature from its own action, as well as from an increased weight, must have necessarily resulted." Her work was presented by Prof. Joseph Henry at the American Association for the Advancement of Science meeting in August 1856 and described as a brief note written by then journalist David Ames Wells; her paper was published later that year in the American Journal of Science and Arts.

John Tyndall took Fourier's work one step further in 1859 when he investigated the absorption of infrared radiation in different gases. He found that water vapor, hydrocarbons like methane (CH4), and carbon dioxide (CO2) strongly block the radiation.

Some scientists suggested that ice ages and other great climate changes were due to changes in the amount of gases emitted in volcanism. But that was only one of many possible causes. Another obvious possibility was solar variation. Shifts in ocean currents also might explain many climate changes. For changes over millions of years, the raising and lowering of mountain ranges would change patterns of both winds and ocean currents. Or perhaps the climate of a continent had not changed at all, but it had grown warmer or cooler because of polar wander (the North Pole shifting to where the Equator had been or the like). There were dozens of theories.

For example, in the mid-19th century, James Croll published calculations of how the gravitational pulls of the Sun, Moon, and planets subtly affect the Earth's motion and orientation. The inclination of the Earth's axis and the shape of its orbit around the Sun oscillate gently in cycles lasting tens of thousands of years. During some periods the Northern Hemisphere would get slightly less sunlight during the winter than it would get during other centuries. Snow would accumulate, reflecting sunlight and leading to a self-sustaining ice age. Most scientists, however, found Croll's ideas—and every other theory of climate change—unconvincing.

First calculations of greenhouse effect, 1896

In 1896 Svante Arrhenius calculated the effect of a doubling atmospheric carbon dioxide to be an increase in surface temperatures of 5–6 degrees Celsius.
 
T. C. Chamberlin

By the late 1890s, Samuel Pierpoint Langley along with Frank W. Very had attempted to determine the surface temperature of the Moon by measuring infrared radiation leaving the Moon and reaching the Earth. The angle of the Moon in the sky when a scientist took a measurement determined how much CO
2
and water vapor the Moon's radiation had to pass through to reach the Earth's surface, resulting in weaker measurements when the Moon was low in the sky. This result was unsurprising given that scientists had known about infrared radiation absorption for decades.

In 1896 Svante Arrhenius used Langley's observations of increased infrared absorption where Moon rays pass through the atmosphere at a low angle, encountering more carbon dioxide (CO
2
), to estimate an atmospheric cooling effect from a future decrease of CO
2
. He realized that the cooler atmosphere would hold less water vapor (another greenhouse gas) and calculated the additional cooling effect. He also realized the cooling would increase snow and ice cover at high latitudes, making the planet reflect more sunlight and thus further cool down, as James Croll had hypothesized. Overall Arrhenius calculated that cutting CO
2
in half would suffice to produce an ice age. He further calculated that a doubling of atmospheric CO
2
would give a total warming of 5–6 degrees Celsius.

Further, Arrhenius' colleague Arvid Högbom, who was quoted in length in Arrhenius' 1896 study On the Influence of Carbonic Acid in the Air upon the Temperature of the Earth had been attempting to quantify natural sources of emissions of CO
2
for purposes of understanding the global carbon cycle. Högbom found that estimated carbon production from industrial sources in the 1890s (mainly coal burning) was comparable with the natural sources. Arrhenius saw that this human emission of carbon would eventually lead to warming. However, because of the relatively low rate of CO
2
production in 1896, Arrhenius thought the warming would take thousands of years, and he expected it would be beneficial to humanity.

In 1899 Thomas Chrowder Chamberlin developed at length the idea that changes in climate could result from changes in the concentration of atmospheric carbon dioxide. Chamberlin wrote in his 1899 book, An Attempt to Frame a Working Hypothesis of the Cause of Glacial Periods on an Atmospheric Basis:

Previous advocacy of an atmospheric hypothesis, — The general doctrine that the glacial periods may have been due to a change in the atmospheric content of carbon dioxide is not new. It was urged by Tyndall a half century ago and has been urged by others since. Recently it has been very effectively advocated by Dr. Arrhenius, who has taken a great step in advance of his predecessors in reducing his conclusions to definite quantitative terms deduced from observational data. [..] The functions of carbon dioxide. — By the investigations of Tyndall, Lecher and Pretner, Keller, Roentgen, and Arrhenius, it has been shown that the carbon dioxide and water vapor of the atmosphere have remarkable power of absorbing and temporarily retaining heat rays, while the oxygen, nitrogen, and argon of the atmosphere possess this power in a feeble degree only. It follows that the effect of the carbon dioxide and water vapor is to blanket the earth with a thermally absorbent envelope. [..] The general results assignable to a greatly increased or a greatly reduced quantity of atmospheric carbon dioxide and water may be summarized as follows:

  • a. An increase, by causing a larger absorption of the sun's radiant energy, raises the average temperature, while a reduction lowers it. The estimate of Dr. Arrhenius, based upon an elaborate mathematical discussion of the observations of Professor Langley, is that an increase of the carbon dioxide to the amount of two or three times the present content would elevate the average temperature 8° or 9° C. and would bring on a mild climate analogous to that which prevailed in the Middle Tertiary age. On the other hand, a reduction of the quantity of carbon dioxide in the atmosphere to an amount ranging from 55 to 62 per cent, of the present content, would reduce the average temperature 4 or 5 C, which would bring on a glaciation comparable to that of the Pleistocene period.
  • b. A second effect of increase and decrease in the amount of atmospheric carbon dioxide is the equalization, on the one hand, of surface temperatures, or their differentiation on the other. The temperature of the surface of the earth varies with latitude, altitude, the distribution of land and water, day and night, the seasons, and some other elements that may here be neglected. It is postulated that an increase in the thermal absorption of the atmosphere equalizes the temperature, and tends to eliminate the variations attendant on these contingencies. Conversely, a reduction of thermal atmospheric absorption tends to intensify all of these variations. A secondary effect of intensification of differences of temperature is an increase of atmospheric movements in the effort to restore equilibrium. Increased atmospheric movements, which are necessarily convectional, carry the warmer air to the surface of the atmosphere, and facilitate the discharge of the heat and thus intensify the primary effect. [..]

In the case of the outgoing rays, which are absorbed in much larger proportions than the incoming rays because they are more largely long-wave rays, the tables of Arrhenius show that the absorption is augmented by increase of carbonic acid in greater proportions in high latitudes than in low; for example, the increase of temperature for three times the present content of carbonic acid is 21.5 per cent, greater between 60° and 70° N. latitude than at the equator.

It now becomes necessary to assign agencies capable of removing carbon dioxide from the atmosphere at a rate sufficiently above the normal rate of supply, at certain times, to produce glaciation; and on the other hand, capable of restoring it to the atmosphere at certain other times in sufficient amounts to produce mild climates.

When the temperature is rising after a glacial episode, dissociation is promoted, and the ocean gives forth its carbon dioxide at an increased rate, and thereby assists in accelerating the amelioration of climate.

A study of the life of the geological periods seems to indicate that there were very notable fluctuations in the total mass of living matter. To be sure there was a reciprocal relation between the life of the land and that of the sea, so that when the latter was extended upon the continental platforms and greatly augmented, the former was contracted, but notwithstanding this it seems clear that the sum of life activity fluctuated notably during the ages. It is believed that on the whole it was greatest at the periods of sea extension and mild climates, and least at the times of disruption and climatic intensification. This factor then acted antithetically to the carbonic acid freeing previously noted, and, so far as it went, tended to offset its effects.

In periods of sea extension and of land reduction (base-level periods in particular), the habitat of shallow water lime-secreting life is concurrently extended, giving to the agencies that set carbon dioxide free accelerated activity, which is further aided by the consequent rising temperature which reduces the absorptive power of the ocean and increases dissociation. At the same time, the area of the land being diminished, a low consumption of carbon dioxide both in original decomposition of the silicates and in the solution of the limestones and dolomites obtains.

Thus the reciprocating agencies again conjoin, but now to increase the carbon dioxide of the air. These are the great and essential factors. They are modified by several subordinate agencies already mentioned, but the quantitative effect of these is thought to be quite insufficient to prevent very notable fluctuations in the atmospheric constitution.

As a result, it is postulated that geological history has been accentuated by an alternation of climatic episodes embracing, on the one hand, periods of mild, equable, moist climate nearly uniform for the whole globe; and on the other, periods when there were extremes of aridity and precipitation, and of heat and cold; these last denoted by deposits of salt and gypsum, of subaerial conglomerates, of red sandstones and shales, of arkose deposits, and occasionally by glaciation in low latitudes.

The term "greenhouse effect" for this warming was introduced by John Henry Poynting in 1909, in a commentary discussing the effect of the atmosphere on the temperature of the Earth and Mars.

Paleoclimates and sunspots, early 1900s to 1950s

Arrhenius's calculations were disputed and subsumed into a larger debate over whether atmospheric changes had caused the ice ages. Experimental attempts to measure infrared absorption in the laboratory seemed to show little differences resulted from increasing CO
2
levels, and also found significant overlap between absorption by CO
2
and absorption by water vapor, all of which suggested that increasing carbon dioxide emissions would have little climatic effect. These early experiments were later found to be insufficiently accurate, given the instrumentation of the time. Many scientists also thought that the oceans would quickly absorb any excess carbon dioxide.

Other theories of the causes of climate change fared no better. The principal advances were in observational paleoclimatology, as scientists in various fields of geology worked out methods to reveal ancient climates. Wilmot H. Bradley found that annual varves of clay laid down in lake beds showed climate cycles. Andrew Ellicott Douglass saw strong indications of climate change in tree rings. Noting that the rings were thinner in dry years, he reported climate effects from solar variations, particularly in connection with the 17th-century dearth of sunspots (the Maunder Minimum) noticed previously by William Herschel and others. Other scientists, however, found good reason to doubt that tree rings could reveal anything beyond random regional variations. The value of tree rings for climate study was not solidly established until the 1960s.

Through the 1930s the most persistent advocate of a solar-climate connection was astrophysicist Charles Greeley Abbot. By the early 1920s, he had concluded that the solar "constant" was misnamed: his observations showed large variations, which he connected with sunspots passing across the face of the Sun. He and a few others pursued the topic into the 1960s, convinced that sunspot variations were a main cause of climate change. Other scientists were skeptical. Nevertheless, attempts to connect the solar cycle with climate cycles were popular in the 1920s and 1930s. Respected scientists announced correlations that they insisted were reliable enough to make predictions. Sooner or later, every prediction failed, and the subject fell into disrepute.

Meanwhile, Milutin Milankovitch, building on James Croll's theory, improved the tedious calculations of the varying distances and angles of the Sun's radiation as the Sun and Moon gradually perturbed the Earth's orbit. Some observations of varves (layers seen in the mud covering the bottom of lakes) matched the prediction of a Milankovitch cycle lasting about 21,000 years. However, most geologists dismissed the astronomical theory. For they could not fit Milankovitch's timing to the accepted sequence, which had only four ice ages, all of them much longer than 21,000 years.

In 1938 Guy Stewart Callendar attempted to revive Arrhenius's greenhouse-effect theory. Callendar presented evidence that both temperature and the CO
2
level in the atmosphere had been rising over the past half-century, and he argued that newer spectroscopic measurements showed that the gas was effective in absorbing infrared in the atmosphere. Nevertheless, most scientific opinion continued to dispute or ignore the theory.

Increasing concern, 1950s–1960s

Charles Keeling, receiving the National Medal of Science from George W. Bush, in 2001

Better spectrography in the 1950s showed that CO
2
and water vapor absorption lines did not overlap completely. Climatologists also realized that little water vapor was present in the upper atmosphere. Both developments showed that the CO
2
greenhouse effect would not be overwhelmed by water vapor.

In 1955 Hans Suess's carbon-14 isotope analysis showed that CO
2
released from fossil fuels was not immediately absorbed by the ocean. In 1957, better understanding of ocean chemistry led Roger Revelle to a realization that the ocean surface layer had limited ability to absorb carbon dioxide, also predicting the rise in levels of CO
2
and later being proven by Charles David Keeling. By the late 1950s, more scientists were arguing that carbon dioxide emissions could be a problem, with some projecting in 1959 that CO
2
would rise 25% by the year 2000, with potentially "radical" effects on climate. In the centennial of the American oil industry in 1959, organized by the American Petroleum Institute and the Columbia Graduate School of Business, Edward Teller said "It has been calculated that a temperature rise corresponding to a 10 per cent increase in carbon dioxide will be sufficient to melt the icecap and submerge New York. [....] At present the carbon dioxide in the atmosphere has risen by 2 per cent over normal. By 1970, it will be perhaps 4 per cent, by 1980, 8 per cent, by 1990, 16 per cent if we keep on with our exponential rise in the use of purely conventional fuels.". In 1960 Charles David Keeling demonstrated that the level of CO
2
in the atmosphere was in fact rising. Concern mounted year by year along with the rise of the "Keeling Curve" of atmospheric CO
2
.

Another clue to the nature of climate change came in the mid-1960s from analysis of deep-sea cores by Cesare Emiliani and analysis of ancient corals by Wallace Broecker and collaborators. Rather than four long ice ages, they found a large number of shorter ones in a regular sequence. It appeared that the timing of ice ages was set by the small orbital shifts of the Milankovitch cycles. While the matter remained controversial, some began to suggest that the climate system is sensitive to small changes and can readily be flipped from a stable state into a different one.

Scientists meanwhile began using computers to develop more sophisticated versions of Arrhenius's calculations. In 1967, taking advantage of the ability of digital computers to integrate absorption curves numerically, Syukuro Manabe and Richard Wetherald made the first detailed calculation of the greenhouse effect incorporating convection (the "Manabe-Wetherald one-dimensional radiative-convective model"). They found that, in the absence of unknown feedbacks such as changes in clouds, a doubling of carbon dioxide from the current level would result in approximately 2 °C increase in global temperature.

By the 1960s, aerosol pollution ("smog") had become a serious local problem in many cities, and some scientists began to consider whether the cooling effect of particulate pollution could affect global temperatures. Scientists were unsure whether the cooling effect of particulate pollution or warming effect of greenhouse gas emissions would predominate, but regardless, began to suspect that human emissions could be disruptive to climate in the 21st century if not sooner. In his 1968 book The Population Bomb, Paul R. Ehrlich wrote, "the greenhouse effect is being enhanced now by the greatly increased level of carbon dioxide... [this] is being countered by low-level clouds generated by contrails, dust, and other contaminants... At the moment we cannot predict what the overall climatic results will be of our using the atmosphere as a garbage dump."

Efforts to establish a global temperature record that began in 1938 culminated in 1963, when J. Murray Mitchell presented one of the first up-to-date temperature reconstructions. His study involved data from over 200 weather stations, collected by the World Weather Records, which was used to calculate latitudinal average temperature. In his presentation, Murray showed that, beginning in 1880, global temperatures increased steadily until 1940. After that, a multi-decade cooling trend emerged. Murray’s work contributed to the overall acceptance of a possible global cooling trend.

In 1965, the landmark report, "Restoring the Quality of Our Environment" by U.S. President Lyndon B. Johnson’s Science Advisory Committee warned of the harmful effects of fossil fuel emissions:

The part that remains in the atmosphere may have a significant effect on climate; carbon dioxide is nearly transparent to visible light, but it is a strong absorber and back radiator of infrared radiation, particularly in the wave lengths from 12 to 18 microns; consequently, an increase of atmospheric carbon dioxide could act, much like the glass in a greenhouse, to raise the temperature of the lower air.

The committee used the recently available global temperature reconstructions and carbon dioxide data from Charles David Keeling and colleagues to reach their conclusions. They declared the rise of atmospheric carbon dioxide levels to be the direct result of fossil fuel burning. The committee concluded that human activities were sufficiently large to have significant, global impact—beyond the area the activities take place. “Man is unwittingly conducting a vast geophysical experiment,” the committee wrote.

Nobel Prize winner Glenn T. Seaborg, Chairperson of the United States Atomic Energy Commission warned of the climate crisis in 1966: "At the rate we are currently adding carbon dioxide to our atmosphere (six billion tons a year), within the next few decades the heat balance of the atmosphere could be altered enough to produce marked changes in the climate--changes which we might have no means of controlling even if by that time we have made great advances in our programs of weather modification."

A 1968 study by the Stanford Research Institute for the American Petroleum Institute noted:

If the earth's temperature increases significantly, a number of events might be expected to occur, including the melting of the Antarctic ice cap, a rise in sea levels, warming of the oceans, and an increase in photosynthesis. [..] Revelle makes the point that man is now engaged in a vast geophysical experiment with his environment, the earth. Significant temperature changes are almost certain to occur by the year 2000 and these could bring about climatic changes.

In 1969, NATO was the first candidate to deal with climate change on an international level. It was planned then to establish a hub of research and initiatives of the organization in the civil area, dealing with environmental topics as acid rain and the greenhouse effect. The suggestion of US President Richard Nixon was not very successful with the administration of German Chancellor Kurt Georg Kiesinger. But the topics and the preparation work done on the NATO proposal by the German authorities gained international momentum, (see e.g. the Stockholm United Nations Conference on the Human Environment 1970) as the government of Willy Brandt started to apply them on the civil sphere instead.

Also in 1969, Mikhail Budyko published a theory on the ice–albedo feedback, a foundational element of what is today known as Arctic amplification. The same year a similar model was published by William D. Sellers. Both studies attracted significant attention, since they hinted at the possibility for a runaway positive feedback within the global climate system.

Scientists increasingly predict warming, 1970s

Mean temperature anomalies during the period 1965 to 1975 with respect to the average temperatures from 1937 to 1946. This dataset was not available at the time.

In the early 1970s, evidence that aerosols were increasing worldwide and that the global temperature series showed cooling encouraged Reid Bryson and some others to warn of the possibility of severe cooling. The questions and concerns put forth by Bryson and others launched a new wave of research into the factors of such global cooling. Meanwhile, the new evidence that the timing of ice ages was set by predictable orbital cycles suggested that the climate would gradually cool, over thousands of years. Several scientific panels from this time period concluded that more research was needed to determine whether warming or cooling was likely, indicating that the trend in the scientific literature had not yet become a consensus. For the century ahead, however, a survey of the scientific literature from 1965 to 1979 found 7 articles predicting cooling and 44 predicting warming (many other articles on climate made no prediction); the warming articles were cited much more often in subsequent scientific literature. Research into warming and greenhouse gases held the greater emphasis, with nearly 6 times more studies predicting warming than predicting cooling, suggesting concern among scientists was largely over warming as they turned their attention toward the greenhouse effect.

John Sawyer published the study Man-made Carbon Dioxide and the “Greenhouse” Effect in 1972. He summarized the knowledge of the science at the time, the anthropogenic attribution of the carbon dioxide greenhouse gas, distribution and exponential rise, findings which still hold today. Additionally he accurately predicted the rate of global warming for the period between 1972 and 2000.

The increase of 25% CO2 expected by the end of the century therefore corresponds to an increase of 0.6°C in the world temperature – an amount somewhat greater than the climatic variation of recent centuries. – John Sawyer, 1972

The first satellite records compiled in the early 1970s showed snow and ice cover over the Northern Hemisphere to be increasing, prompting further scrutiny into the possibility of global cooling. J. Murray Mitchell updated his global temperature reconstruction in 1972, which continued to show cooling. However, scientists determined that the cooling observed by Mitchell was not a global phenomenon. Global averages were changing, largely in part due to unusually severe winters experienced by Asia and some parts of North America in 1972 and 1973, but these changes were mostly constrained to the Northern Hemisphere. In the Southern Hemisphere, the opposite trend was observed. The severe winters, however, pushed the issue of global cooling into the public eye.

The mainstream news media at the time exaggerated the warnings of the minority who expected imminent cooling. For example, in 1975, Newsweek magazine published a story titled “The Cooling World” that warned of "ominous signs that the Earth's weather patterns have begun to change." The article drew on studies documenting the increasing snow and ice in regions of the Northern Hemisphere and concerns and claims by Reid Bryson that global cooling by aerosols would dominate carbon dioxide warming. The article continued by stating that evidence of global cooling was so strong that meteorologists were having "a hard time keeping up with it." On 23 October 2006, Newsweek issued an update stating that it had been "spectacularly wrong about the near-term future". Nevertheless, this article and others like it had long-lasting effects on public perception of climate science.

Such media coverage heralding the coming of a new ice age resulted in beliefs that this was the consensus among scientists, despite this is not being reflected by the scientific literature. As it became apparent that scientific opinion was in favor of global warming, the public began to express doubt over how trustworthy the science was. The argument that scientists were wrong about global cooling, so therefore may be wrong about global warming has been called “the “Ice Age Fallacy” by TIME author Bryan Walsh.

In the first two "Reports for the Club of Rome" in 1972 and 1974, the anthropogenic climate changes by CO
2
increase as well as by waste heat were mentioned. About the latter John Holdren wrote in a study cited in the 1st report, “… that global thermal pollution is hardly our most immediate environmental threat. It could prove to be the most inexorable, however, if we are fortunate enough to evade all the rest.” Simple global-scale estimates that recently have been actualized and confirmed by more refined model calculations show noticeable contributions from waste heat to global warming after the year 2100, if its growth rates are not strongly reduced (below the averaged 2% p.a. which occurred since 1973).

Evidence for warming accumulated. By 1975, Manabe and Wetherald had developed a three-dimensional Global climate model that gave a roughly accurate representation of the current climate. Doubling CO
2
in the model's atmosphere gave a roughly 2 °C rise in global temperature. Several other kinds of computer models gave similar results: it was impossible to make a model that gave something resembling the actual climate and not have the temperature rise when the CO
2
concentration was increased.

In a separate development, an analysis of deep-sea cores published in 1976 by Nicholas Shackleton and colleagues showed that the dominating influence on ice age timing came from a 100,000-year Milankovitch orbital change. This was unexpected, since the change in sunlight in that cycle was slight. The result emphasized that the climate system is driven by feedbacks, and thus is strongly susceptible to small changes in conditions.

The 1979 World Climate Conference (12 to 23 February) of the World Meteorological Organization concluded "it appears plausible that an increased amount of carbon dioxide in the atmosphere can contribute to a gradual warming of the lower atmosphere, especially at higher latitudes....It is possible that some effects on a regional and global scale may be detectable before the end of this century and become significant before the middle of the next century."

In July 1979 the United States National Research Council published a report, concluding (in part):

When it is assumed that the CO
2
content of the atmosphere is doubled and statistical thermal equilibrium is achieved, the more realistic of the modeling efforts predict a global surface warming of between 2°C and 3.5°C, with greater increases at high latitudes. ... we have tried but have been unable to find any overlooked or underestimated physical effects that could reduce the currently estimated global warmings due to a doubling of atmospheric CO
2
to negligible proportions or reverse them altogether.

Consensus begins to form, 1980–1988

James Hansen during his 1988 testimony to Congress, which alerted the public to the dangers of global warming

By the early 1980s, the slight cooling trend from 1945 to 1975 had stopped. Aerosol pollution had decreased in many areas due to environmental legislation and changes in fuel use, and it became clear that the cooling effect from aerosols was not going to increase substantially while carbon dioxide levels were progressively increasing.

Hansen and others published the 1981 study Climate impact of increasing atmospheric carbon dioxide, and noted:

It is shown that the anthropogenic carbon dioxide warming should emerge from the noise level of natural climate variability by the end of the century, and there is a high probability of warming in the 1980s. Potential effects on climate in the 21st century include the creation of drought-prone regions in North America and central Asia as part of a shifting of climatic zones, erosion of the West Antarctic ice sheet with a consequent worldwide rise in sea level, and opening of the fabled Northwest Passage.

In 1982, Greenland ice cores drilled by Hans Oeschger, Willi Dansgaard, and collaborators revealed dramatic temperature oscillations in the space of a century in the distant past. The most prominent of the changes in their record corresponded to the violent Younger Dryas climate oscillation seen in shifts in types of pollen in lake beds all over Europe. Evidently drastic climate changes were possible within a human lifetime.

In 1973 James Lovelock speculated that chlorofluorocarbons (CFCs) could have a global warming effect. In 1975 V. Ramanathan found that a CFC molecule could be 10,000 times more effective in absorbing infrared radiation than a carbon dioxide molecule, making CFCs potentially important despite their very low concentrations in the atmosphere. While most early work on CFCs focused on their role in ozone depletion, by 1985 Ramanathan and others showed that CFCs together with methane and other trace gases could have nearly as important a climate effect as increases in CO
2
. In other words, global warming would arrive twice as fast as had been expected.

In 1985 a joint UNEP/WMO/ICSU Conference on the "Assessment of the Role of Carbon Dioxide and Other Greenhouse Gases in Climate Variations and Associated Impacts" concluded that greenhouse gases "are expected" to cause significant warming in the next century and that some warming is inevitable.

Meanwhile, ice cores drilled by a Franco-Soviet team at the Vostok Station in Antarctica showed that CO
2
and temperature had gone up and down together in wide swings through past ice ages. This confirmed the CO
2
-temperature relationship in a manner entirely independent of computer climate models, strongly reinforcing the emerging scientific consensus. The findings also pointed to powerful biological and geochemical feedbacks.

In June 1988, James E. Hansen made one of the first assessments that human-caused warming had already measurably affected global climate. Shortly after, a "World Conference on the Changing Atmosphere: Implications for Global Security" gathered hundreds of scientists and others in Toronto. They concluded that the changes in the atmosphere due to human pollution "represent a major threat to international security and are already having harmful consequences over many parts of the globe," and declared that by 2005 the world would be well-advised to push its emissions some 20% below the 1988 level.

The 1980s saw important breakthroughs with regard to global environmental challenges. Ozone depletion was mitigated by the Vienna Convention (1985) and the Montreal Protocol (1987). Acid rain was mainly regulated on national and regional levels.

Modern period: 1988 to present

Intergovernmental Panel
on Climate Change


IPCC   IPCC
IPCC Assessment Reports:
First (1990)
1992 supplementary report
Second (1995)
Third (2001)
Fourth (2007)
Fifth (2014)
Sixth (2022)
IPCC Special Reports:
Emissions Scenarios (2000)
Renewable energy sources (2012)
Extreme events and disasters (2012)
Global Warming of 1.5 °C (2018)
Climate Change & Land (2019)
Ocean & Cryosphere (2019)

UNFCCC | WMO | UNEP
2015 – Warmest Global Year on Record (since 1880) – Colors indicate temperature anomalies (NASA/NOAA; 20 January 2016).

In 1988 the WMO established the Intergovernmental Panel on Climate Change with the support of the UNEP. The IPCC continues its work through the present day, and issues a series of Assessment Reports and supplemental reports that describe the state of scientific understanding at the time each report is prepared. Scientific developments during this period are summarized about once every five to six years in the IPCC Assessment Reports which were published in 1990 (First Assessment Report), 1995 (Second Assessment Report), 2001 (Third Assessment Report), 2007 (Fourth Assessment Report), and 2013/2014 (Fifth Assessment Report).

Since the 1990s, research on climate change has expanded and grown, linking many fields such as atmospheric sciences, numerical modeling, behavioral sciences, geology and economics, or security.

Discovery of other climate changing factors

Methane: In 1859, John Tyndall determined that coal gas, a mix of methane and other gases, strongly absorbed infrared radiation. Methane was subsequently detected in the atmosphere in 1948, and in the 1980s scientists realized that human emissions were having a substantial impact.

Chlorofluorocarbon: In 1973, British scientist James Lovelock speculated that chlorofluorocarbons (CFCs) could have a global warming effect. In 1975, V. Ramanathan found that a CFC molecule could be 10,000 times more effective in absorbing infrared radiation than a carbon dioxide molecule, making CFCs potentially important despite their very low concentrations in the atmosphere. While most early work on CFCs focused on their role in ozone depletion, by 1985 scientists had concluded that CFCs together with methane and other trace gases could have nearly as important a climate effect as increases in CO2.

Monday, July 5, 2021

Unitarian Universalism

From Wikipedia, the free encyclopedia
 
Unitarian Universalism
Flaming Chalice.svg
An early logo of the Unitarian Universalist Association which includes a flaming chalice, its most widely used symbol
 
AbbreviationUUism, Unitarianism
TypeLiberal religion
ScriptureAll sources admissible, none required. Members are free to observe their own personally-favored literature.
FounderMembers of American Unitarian Association and Universalist Church of America via consolidation
OriginMay 1961
Congregations1,012 worldwide
Number of followers148,232 members of Unitarian Universalist Association congregations in the United States; 800,000 identify as Unitarian Universalist throughout the world (this number includes the United States total).

Unitarian Universalism (UU) is a liberal religion characterized by a "free and responsible search for truth and meaning". Unitarian Universalists assert no creed, but instead are unified by their shared search for spiritual growth, guided by a dynamic, "living tradition". Currently, these traditions are summarized by the Six Sources and Seven Principles of Unitarian Universalism, documents recognized by all congregations who choose to be a part of the Unitarian Universalist Association. These documents are 'living', meaning always open for revisiting and reworking. Unitarian Universalist (U.U.) congregations include many atheists, agnostics, and theists within their membership—and there are U.U. churches, fellowships, congregations, and societies around the world. The roots of Unitarian Universalism lie in liberal Christianity, specifically unitarianism and universalism. Unitarian Universalists state that from these traditions comes a deep regard for intellectual freedom and inclusive love. Congregations and members seek inspiration and derive insight from all major world religions.

The beliefs of individual Unitarian Universalists range widely, and can include humanism, Judaism, Christianity, Islam, Hinduism, Sikhism, Buddhism, Taoism, syncretism, Omnism, Neopaganism, atheism, agnosticism, pantheism, panentheism, pandeism, deism and the teachings of the Baháʼí Faith.

The Unitarian Universalist Association (UUA) was formed in 1961 through the consolidation of the American Unitarian Association, established in 1825, and the Universalist Church of America, established in 1793. The UUA is headquartered in Boston, Massachusetts, and serves churches mostly in the United States. A group of thirty Philippine congregations is represented as a sole member within the UUA. The Canadian Unitarian Council (CUC) became an independent body in 2002. The UUA and CUC are, in turn, two of the seventeen members of the International Council of Unitarians and Universalists.

History

Puritan roots and Congregationalist background

Unitarian Universalism was formed from the consolidation in 1961 of two historically separate Christian denominations, the Universalist Church of America and the American Unitarian Association, both based in the United States; the new organization formed in this merger was the Unitarian Universalist Association. At the time of the North American consolidation, Unitarians and Universalists had expanded beyond their roots in liberal Christian theology. Today they draw from a variety of religious traditions. Individuals may or may not self-identify as Christians or subscribe to Christian beliefs. Unitarian Universalist congregations and fellowships tend to retain some Christian traditions, such as Sunday worship with a sermon and the singing of hymns. The extent to which the elements of any particular faith tradition are incorporated into personal spiritual practice is a matter of individual choice for congregants, in keeping with a creedless, non-dogmatic approach to spirituality and faith development.

New England Unitarians evolved from the Pilgrim Fathers' Congregational Christianity, which was originally based on a literal reading of the Holy Bible. Liberalizing Unitarians rejected the Trinitarian belief in the tri-personal godhead: Father, Son, and Holy Ghost/Spirit. Instead, they asserted a unitary notion of God. In addition, they rejected the doctrine of original sin, moving away from the Calvinism of the Congregationalists.

New England Universalists rejected the Puritan forefathers' emphasis on the select few, the Elect, who were supposed to be saved from eternal damnation by a just God. Instead Universalists asserted that all people will eventually be reconciled with God. Universalists rejected the hellfire and damnation of the evangelical preachers, who tried to revive the fundamentalist Christianity of the early Pilgrim fathers.

Universalism

Universalists claim a long history, beginning with Origen and Gregory of Nyssa, though some modern scholars question whether either of these church fathers taught the defining doctrine of Universalism (universal salvation).

This core doctrine asserts that through Christ every single human soul shall be saved, leading to the "restitution of all things" (apocatastasis). In 1793, Universalism emerged as a particular denomination of Christianity in the United States, eventually called the Universalist Church of America. Early American advocates of universal salvation such as Elhanan Winchester, Hosea Ballou and John Murray taught that all souls would achieve salvation, sometimes after a period resembling purgatory. Christian universalism denies the doctrine of everlasting damnation, and proclaims belief in an entirely loving God who will ultimately redeem all human beings.

Unitarianism

Historically, various forms of Nontrinitarianism have appeared within Christianity. The term may refer to any belief about the nature of Jesus Christ that affirms God as a singular entity and rejects the doctrine of the Trinity, as affirmed by the mainstream Christianity: a consensus of Christian bishops at the First Council of Nicaea in 325. Nontrinitarianism was especially prevalent during the theological turmoils of the Protestant Reformation. A Spanish physician, Michael Servetus, studied the Bible and concluded that the concept of the Trinity, as traditionally conceived, was not biblical. His books On the Errors of the Trinity and Christianismi Restitutio caused much uproar. Servetus was eventually arrested, convicted of heresy, and burned at the stake in Geneva in 1553.

The term "Unitarian" entered the English language via Henry Hedworth, who applied it to the teachings of Laelio Sozzini and the Polish Socinians. Unitarian churches were formally established in Transylvania and Poland (by the Socinians) in the second half of the 16th century. There, the first doctrines of religious freedom in Europe were established (in the course of several diets between 1557 and 1568, see Edict of Torda) under the jurisdiction of John Sigismund, king of Hungary and Prince of Transylvania, the only Unitarian monarch. The early Unitarian church not only rejected the Trinity, but also the pre-existence of Christ as well as, in many cases, predestination and original sin as put forward by Augustine of Hippo, and the substitutionary atonement of Christ developed by Anselm of Canterbury and John Calvin. There were several different forms of Christology in the beginnings of the Unitarian movement; ultimately, the dominant Christology became psilanthropism: that Jesus was a man, but one with a unique relationship to God.

Britain

Influenced by the teachings of the Polish Socinians, Samuel Clarke (1675–1729) revised the Book of Common Prayer, removing the Trinitarian Nicene Creed and references to Jesus as God. Theophilus Lindsey also revised the Book of Common Prayer to allow a more tolerant, free Unitarian interpretation. Neither cleric was charged under the Blasphemy Act 1697 that made it an "offense for any person, educated in or having made profession of the Christian religion, by writing, preaching, teaching or advised speaking, to deny the Holy Trinity". The Act of Toleration (1689) gave relief to English Dissenters, but excluded Unitarians. The efforts of Clarke and Lindsey met with substantial criticism from the more conservative clergy and laity of the Church of England. In response, in 1774, Lindsey applied for registration of the Essex House as a "Dissenting place of worship" with the assistance of barrister John Lee. On the Sunday following the registration—April 17, 1774—the first true Unitarian congregation discreetly convened in the provisional Essex Street Chapel. In attendance were Lee, Joseph Priestley and the agent of the Massachusetts Colony, Benjamin Franklin. Priestley also founded a reform congregation, but, after his home was burned down in the Priestley Riots, fled with his wife to America, where he became a leading figure in the founding of the church on American soil.

Once laity and clergy relaxed their vehement opposition to the Doctrine of the Trinity Act 1813, which finally allowed for protections of dissenting religions, the British and Foreign Unitarian Association was founded in 1825. It has its headquarters in Essex Hall, successor to Lindsey's Essex House. Two that have been significant in national life are the Cross Street Chapel in Manchester and, Newington Green Unitarian Church in north London. Unitarian congregations in Britain today meet under the auspices of the General Assembly of Unitarian and Free Christian Churches. There are 170 communities of Unitarians across Britain. The current Chief Officer of the British Unitarians is Liz Slade.

United States

In the United States, the Unitarian movement began primarily in the Congregational parish churches of New England, which were part of the state church of Massachusetts. These churches, whose buildings may still be seen today in many New England town squares, trace their roots to the division of the Puritan colonies into parishes for the administration of their religious needs. In the late 18th century, conflict grew within some of these churches between Unitarian and Trinitarian factions. In 1805, Unitarians gained key faculty positions at Harvard. In 1819 William Ellery Channing preached the ordination sermon for Jared Sparks in Baltimore, outlining the Unitarian position. The American Unitarian Association was founded as a separate denomination in 1825. By coincidence and unknown to both parties, the AUA was formed on the same day—May 26, 1825—as the British and Foreign Unitarian Association.

In the 19th century, under the influence of Ralph Waldo Emerson (who had been a Unitarian minister) and other transcendentalists, Unitarianism began its long journey from liberal Protestantism to its present more pluralist form.

Integration, 1825–1961

After the schism in the Congregational Churches resulting in the foundation (1825) of the American Unitarian Association, some of those churches remained within the Congregational fold and became member congregations of the Congregational organization (later the United Church of Christ), while others voted to become Unitarian. Some of the latter eventually became part of the Unitarian Universalist Association (formed in 1961) during a consolidation of the Unitarian and Universalist churches. Universalist churches in contrast followed a different path, having begun as independent congregations beyond the bounds of the established Puritan churches entirely. Today, the UUA and the United Church of Christ cooperate jointly on social justice initiatives such as the Sexuality Education Advocacy Training project.

In 1961 the American Unitarian Association (AUA) was consolidated with the Universalist Church of America (UCA), thus forming the Unitarian Universalist Association (UUA). In the same year, the Canadian Unitarian Council (CUC) formed. The Unitarian Universalist Association (UUA) was given corporate status in May 1961 under special acts of legislature of the Commonwealth of Massachusetts and the State of New York.

In 1998 the Canadian Unitarian Council and Unitarian Universalist Association dissolved their financial accord, although they continue to cooperate. The CUC had come into being at Meadville Lombard Theological School in 1961. However the continual decline of denominational churches and the almost complete failure of the Universalist movement in Canada had caused the formation of the Council to prompt a plan to merge with the UUA. Opposition to Liberal religious freedom relaxed, so that by 2002 it was agreed to increase autonomy and funding. The amalgamation proved troublesome for the Canadians, in a small minority, and largely ignored with only 45 congregations and 5,200 members – the Americans were insensitive to cultural differences.

Belief, covenant, and scripture

Unitarian Universalists practice a non-creedal religion. Their individual beliefs are diverse and they acknowledge each other's beliefs and traditions with acceptance or tolerance. Rather than focusing on doctrine or belief systems, or on keeping a narrow religious tradition, Unitarian Universalists place primary significance on the formal statements of their mutual covenant, or shared agreement, of religious community. Accordingly, congregants and member congregations of the movement agree to "affirm and promote" the Seven Principles and to embrace a "living tradition" that comprehends the Six Sources as drawn from the multitude of sources of human knowledge and experience.

Seven Principles

Adopted in 1960, the Principles, Purposes and Sources are incorporated in the Bylaws of the Unitarian Universalist Association:

We, the member congregations of the Unitarian Universalist Association, covenant to affirm and promote:

  1. The inherent worth and dignity of every person;
  2. Justice, equity and compassion in human relations;
  3. Acceptance of one another and encouragement to spiritual growth in our congregations;
  4. A free and responsible search for truth and meaning;
  5. The right of conscience and the use of the democratic process within our congregations and in society at large;
  6. The goal of world community with peace, liberty, and justice for all;
  7. Respect for the interdependent web of all existence of which we are a part.

Six Sources

Unitarian Universalists emphasize the responsibility of the individual as well as the community for achieving spiritual growth and development. The complete statement of the Unitarian Universalist covenant describes the Six Sources upon which current practice is based:

  1. Direct experience of that transcending mystery and wonder, affirmed in all cultures, which moves us to a renewal of the spirit and an openness to the forces which create and uphold life;
  2. Words and deeds of prophetic people which challenge us to confront powers and structures of evil with justice, compassion, and the transforming power of love;
  3. Wisdom from the world's religions which inspires us in our ethical and spiritual life;
  4. Jewish and Christian teachings which call us to respond to God's love by loving our neighbors as ourselves;
  5. Humanist teachings which counsel us to heed the guidance of reason and the results of science, and warn us against idolatries of the mind and spirit.
  6. Spiritual teachings of Earth-centered traditions which celebrate the sacred circle of life and instruct us to live in harmony with the rhythms of nature.

Over time, Unitarian Universalist principles, purposes, and sources have been changed, or 'grown', by the movement to manifest a broadening acceptance of beliefs and traditions among the membership. For example, both the seventh Principle, (adopted 1985), and the sixth Source, (adopted 1995), were added to provide inclusion for members with neopagan, Native American, and pantheist spiritualities.

Approach to sacred writings

Originally, both Unitarianism and Universalism were Christian denominations, and U.U.s still reference Jewish and Christian texts. Today, the Unitarian Universalist approach to sacred writings, including the Christian Bible and Hebrew Scriptures, is taken more broadly:

While Unitarianism and Universalism both have roots in the Protestant Christian tradition, where the Bible is the sacred text, we now look to additional sources for religious and moral inspiration ... . We celebrate the spiritual insights of the world’s religions, recognizing wisdom in many scriptures.

When we read scripture in worship, whether it is the Bible, the Dhammapada, or the Tao Te-Ching, we interpret it as a product of its time and its place, ... not to be interpreted narrowly or oppressively ...[S]cripture is never the only word, or the final word.

From the beginning we have trusted in the human capacity to use reason and draw conclusions about religion ... [E]ach of us ultimately chooses what is sacred to us.

Unitarian Universalists regard the texts of the world's religions as venerable works of different peoples attempting to understand and explain 'the mystery' and 'the sacred' that surrounds all human existence and experience. They treat with respect the scriptural works of peoples of all religions or spiritual backgrounds.

Worship and practice

Diversity of practices

The Unitarian belief that reason, and not creed, defines the search for truth, and the Universalist belief that God embraces all people equally has led to the current Unitarian Universalist belief that truth and spiritual meaning can be found in all faiths. This is reflected in the wide array of spiritual practices found among Unitarian Universalists today. Many Unitarian Universalist congregations include Buddhist-style meditation groups, Jewish Seder, Yom Kippur and Passover dinners, iftaar meals (marking the breaking of Ramadan fast for Muslims), and Christmas Eve/Winter Solstice services. Children's and youth's religious education classes teach about the divinity of the world and the sanctity of world religions. One of its more popular curricula, Neighboring Faiths (formerly Church Across the Street), takes middle and high school participants to visit the places of worship of many faith traditions including a Hindu temple, a Reform or Orthodox synagogue, and a Catholic church.

There is great variety among Unitarian Universalist congregations, with some favoring particular religious beliefs or forms of worship over others, with many more home to an eclectic mix of beliefs. Regardless of their orientation, most congregations are fairly open to differing beliefs, though not always with various faith traditions represented to the same degree.

Diversity of congregations

There is a wide variety in how congregations conceive of themselves, calling themselves "churches", "societies", "fellowships", "congregations", or eschew the use of any particular descriptor (e.g. "Unitarian Universalists of San Mateo"). Many use the name "Unitarian Universalist", (and a few "Universalist Unitarian"), having gradually adopted this formulation since consolidation in 1961. Others use names that reflect their historic roots by keeping the historical designation "Unitarian" or "Universalist" (e.g. "First Unitarian Church"). A few congregations use neither (e.g. Unity Temple). For some congregations, the name can be a clue to their theological orientation. For others, avoidance of the word "church" indicates a desire to distance itself from traditional Christian theology. Sometimes the use of another term may simply indicate a congregation's lay-led or relatively new status. However, some Unitarian Universalist congregations have grown to appreciate alternative terms such as fellowship and retained them even though they have grown much larger or lost features sometimes associated with their use (such as, in the case of fellowships, a traditionally lay-led worship model).

Also of note is that there are many more people who identify as Unitarian Universalist on surveys than those who attend Unitarian Universalist congregations (by a factor of four in a recent survey), reflecting those who have never joined (and lapsed members) but nonetheless consider themselves part of the Unitarian Universalist movement.

Elevator speeches

In 2004, UU World magazine asked for contributions of "elevator speeches" explaining Unitarian Universalism. These are short speeches that could be made in the course of an elevator ride to those who knew nothing of the religion. Here are examples of the speeches submitted:

In Unitarian Universalist congregations, we gather in community to support our individual spiritual journeys. We trust that openness to one another's experiences will enhance our understanding of our own links with the divine, with our history, and with one another.

— Jonalu Johnstone, Oklahoma City, Oklahoma

Most Unitarian Universalists believe that nobody has a monopoly on all truth, or ultimate proof of the truth of everything in any one belief. Therefore, one's own truth is unprovable, as is that of others. Consequently, we should respect the beliefs of others, as well as their right to hold those beliefs. Conversely, we expect that others should respect our right to our own beliefs. Several UU's then, would likely hold as many different beliefs. Other beliefs they may hold in common are a respect for others, for nature, and for common decency, leading to a particular caring for the poor, the weak and the downtrodden. As a result, issues of justice, including social justice are held in common among most.

— Gene Douglas, Harrah, Oklahoma

It's a blessing each of us was born; It matters what we do with our lives; What each of us knows about God is a piece of the truth; We don't have to do it alone.

— Laila Ibrahim, Berkeley, California

Worship and ritual

As in theology, Unitarian Universalist worship and ritual are often a combination of elements derived from other faith traditions alongside original practices and symbols. In form, church services might be difficult to distinguish from those of a Protestant church, but they vary widely among congregations.

Symbols

The most common symbol of Unitarian Universalism is the flaming chalice, often framed by two overlapping rings that many interpret as representing Unitarianism and Universalism (the symbol has no official interpretation). The chalice itself has long been a symbol of liberal religion, and indeed liberal Christianity (the Disciples of Christ also use a chalice as their denomination symbol). The flaming chalice was initially the logo of the Unitarian Service Committee during the Second World War. It was created by Austrian artist Hans Deutsch. The holy oil burning in it is a symbol of helpfulness and sacrifice."

Nevertheless, other interpretations have been suggested, such as the chalice used by the followers of Czech Jan Hus, which was supposedly reverential of Eastern Orthodox traditions; although Hus's early National Church was intrinsically an evangelical Protestant. In some agnostic historiographies the flaming chalice displayed a vague resemblance to a cross in some stylized representations, relying on the sepulchral traditions of the Hospitallers. Many Unitarian Universalist congregations light a chalice at the beginning of worship services. Other symbols include an off-center cross within a circle (a Universalist symbol associated with the Humiliati movement in the 1950s, a group of reformist, liturgically minded clergy seeking to revive Universalism).

Other symbols include a pair of open hands releasing a dove.

Services of worship

Religious services are usually held on Sundays and most closely resemble the form and format of Protestant worship in the Reformed tradition. Services at a vast majority of congregations follow a structure that focuses on a sermon or presentation by a minister, a lay leader of the congregation, or an invited speaker. Sermons may cover a wide range of topics. Since Unitarian Universalists do not recognize a particular text or set of texts as primary or inherently superior, inspiration can be found in many different religious or cultural texts as well as the personal experiences of the minister.

The service also includes hymn-singing, accompanied by organ, piano, or other available instruments, and possibly led by a song leader or choir. The most recent worship songbook published by the denomination, Singing the Journey contains 75 songs and is a supplement to the older Singing the Living Tradition which contains readings as well. Hymns typically sung in Unitarian Universalist services come from a variety of sources—traditional hymn tunes with new or adapted lyrics, spirituals, folk songs from various cultures, or original compositions by Unitarian Universalist musicians are just a few. Instrumental music is also a common feature of the typical worship service, including preludes, offertory music, postludes, or music for contemplation.

Pastoral elements of the service may include a time for sharing Joys and Sorrows/Concerns, where individuals in the congregation are invited to light a candle or say a few words about important events in their personal lives. Many also include a time of meditation or prayer, led by the minister or service leader, both spoken and silent. Responsive readings and stories for children are also typical. Many congregations also allow for a time at the end of the service, called "talk back", where members of the congregation can respond to the sermon with their own insights and questions, or even disagree with the viewpoint expressed by the minister or invited speaker.

Many Unitarian Universalist congregations no longer observe the Christian symbols of baptism, communion, or confirmation, at least in their traditional forms or under their traditional names. Congregations that continue these practices under their more traditional names are often federated churches or members of the Council of Christian Churches within the Unitarian Universalist Association (CCCUUA), or may have active chapters associated with the Unitarian Universalist Christian Fellowship or similar covenant groups. "Child dedications" often replace more traditional infant baptisms (such "dedications" are sometimes practiced even in "orthodox" Christian communities that do not baptize infants for theological reasons). Annual celebrations of Water Communion and Flower Communion may replace or supplement Christian-style communion (though many pluralist and Christian-oriented congregations may celebrate or otherwise make provisions for communion on Christian holy days). Confirmation may be replaced by a "Coming of Age" program, in which teenagers explore their individual religious identity, often developing their own credo. After they have completed exploring their spiritual beliefs, they write a speech about it which they then personally deliver to the congregation.

Politics

Historical politics of Unitarians and Universalists

In the 19th century, Unitarians and Universalists were active in abolitionism, the women's movement, the temperance movement, and other social reform movements. The second women's rights convention was held at the First Unitarian Church of Rochester, New York. Additionally, four Presidents of the United States were Unitarians: John Adams, John Quincy Adams, Millard Fillmore, and William Howard Taft.

Politics of Unitarian Universalists

A Unitarian assembly in Louisville, Kentucky.

Historically, Unitarian Universalists have often been active in political causes, notably the civil rights movement, the LGBT rights movement, the social justice movement, and the feminist movement.

Susan B. Anthony, a Unitarian and Quaker, was extremely influential in the women's suffrage movement. Unitarian Universalists and Quakers still share many principles. It is therefore common to see Unitarian Universalists and Quakers working together.

Unitarian Universalists were and are still very involved in the fight to end racism in the United States. John Haynes Holmes, a Unitarian minister and social activist at The Community Church of New York—Unitarian Universalist were among the founders of both the National Association for the Advancement of Colored People (NAACP) in 1909 and the American Civil Liberties Union (ACLU), chairing the latter for a time. James J. Reeb, a minister at All Souls Church, Unitarian, in Washington, D.C. and a member of the Southern Christian Leadership Conference, was clubbed in Selma, Alabama on March 8, 1965, and died two days later of massive head trauma. Two weeks after his death, Viola Liuzzo, a Unitarian Universalist civil rights activist, was murdered by white supremacists after her participation in the protest march from Selma to Montgomery, Alabama. The Selma to Montgomery marches for voting rights are best known for Bloody Sunday, which refers to March 7, 1965, the most violent of the three marches.

The past head of the Unitarian Universalist Association 2001–2009, William G. Sinkford, is African-American, making Unitarian Universalism one of the first traditionally white denominations to be headed by a member of a racial minority.

While political liberals make up a clear majority of Unitarian Universalists, the movement aspires to diversity, and officially welcomes congregants regardless of their political views. Politically conservative Unitarian Universalists point out that neither theological liberalism nor the Principles and Purposes of the UUA require liberal politics. Like the beliefs of Unitarian Universalists, politics are decided by individuals, not by congregations or the denomination.

Ibram X. Kendi presenting his new book How to Be an Antiracist at Unitarian Universalist Church located in Montclair, New Jersey, on August 14, 2019

Several congregations have undertaken a series of organizational, procedural and practical steps to become acknowledged as a "Welcoming Congregation": a congregation which has taken specific steps to welcome and integrate gay, lesbian, bisexual & transgender (LGBT) members. Unitarian Universalist ministers perform same-sex unions and now same-sex marriages where legal (and sometimes when not, as a form of civil protest). On June 29, 1984, the Unitarian Universalists became the first major church "to approve religious blessings on homosexual unions." Unitarian Universalists have been in the forefront of the work to make same-sex marriages legal in their local states and provinces, as well as on the national level. Gay men, bisexuals, and lesbians are also regularly ordained as ministers, and a number of gay, bisexual, and lesbian ministers have, themselves, now become legally married to their partners. In May 2004, Arlington Street Church, in Boston, Massachusetts, was the site of the first state-sanctioned same-sex marriage in the United States. The official stance of the UUA is for the legalization of same-sex marriage—"Standing on the Side of Love". In 2004 UU minister Debra Haffner of The Religious Institute on Sexual Morality, Justice, and Healing published An Open Letter on Religious Leaders on Marriage Equality to affirm same-sex marriage from a multi-faith perspective. In December 2009, Washington, D.C. Mayor Adrian Fenty signed the bill to legalize same-sex marriage for the District of Columbia in All Souls Church, Unitarian (Washington, D.C.)

Unitarian Universalists for Polyamory Awareness engages Unitarian Universalist ministers and other leaders to educate them on polyamory. At the 2015 UUA General Assembly, the Association's non-discrimination rule was amended to include the category of "family and relationship structures"; the UUA has yet to take specific follow-up action on this, however.

Many congregations are heavily involved in projects and efforts aimed at supporting environmental causes and sustainability. These are often termed "seventh principle" activities because of the seventh principle quoted above.

Controversies

External

Lack of formal creed

The lack of formal creed has been a cause for criticism among some who argue that Unitarian Universalism is thus without religious content. In May 2004, Texas Comptroller Carole Keeton Strayhorn ruled that Unitarian Universalism was not a "religion" because it "does not have one system of belief", and stripped the Red River Unitarian Universalist Church in Denison, Texas, of its tax-exempt status. However, within weeks, Strayhorn reversed her decision.

Confusion with other groups

There are separate movements and organizations who hold to classical Unitarian or Christian universalist Christian theology and neither belong to the Unitarian Universalist Association nor consider themselves Unitarian Universalists. The American Unitarian Conference and the Christian Universalist Association are the two most significant organizations representing these theological beliefs today. Christians who hold these beliefs tend to consider themselves the true Unitarians or Universalists and heirs of the theological legacy of the original American Unitarian Association or Universalist Church of America, and they do not wish to be confused with Unitarian Universalists. The Unity Church is another denomination that is often confused with Unitarian Universalism.

Boy Scouts of America

In 1992, the UUA published statements opposing the BSA's policies of discriminating against homosexuals, atheists, and agnostics; and in 1993, the UUA updated the curriculum guidance of its "Religion in Life" emblems program for young people in scouting to include criticism of the BSA policies. On account of the published criticism, in 1998 the BSA withdrew its recognition of UUA's Religion in Life emblem program. Subsequently, the UUA removed the objectionable material from the program curriculum and the BSA renewed recognition of the Religion in Life program. Later, the UUA issued internal, supplemental material to emblems-program workbooks that included general statements critical of discrimination on bases of sexual orientation or personal religious viewpoint. When the BSA learned of those (internal) statements it again withdrew recognition of the UUA Religion in Life emblems program.

In 2004, the Unitarian Universalist Scouters Organization (UUSO), a group not affiliated with the UUA, established their "Living Your Religion" emblems program for UU-BSA scouts. Without the knowledge or approval of the UUA, the program was approved by the BSA Religious Relationships committee in 2005. Upon being noticed of the UUSO program the UUA issued a statement (March 16, 2005) clarifying that UUSO was not an affiliate organization of the UUA and asserting that, contrary to reports otherwise, UU congregations were still awarding the UUA Religion in Life emblem to their youth members in BSA Scouts—which emblems then were worn on the Scouts' uniforms without complaint from the BSA. Further, the statement made clear that the UUA still maintained its criticism of both the BSA’s ongoing discrimination against gay Scouts and gay Scout leaders and the BSA requirement of a religious litmus test for membership.

Later events made these issues moot: In 2013, BSA opened its membership to gay youth, followed by opening membership to gay adults in 2015, which policy changes resolved the main UUA objection to supporting BSA. The UUSO dissolved in 2015 and by 2016, via a memorandum of understanding, the UUA religious emblems program was again formally recognized by BSA.

Internal

Language of reverence

During the presidency of William Sinkford, debate roiled the Unitarian Universalist (U.U.) movement over his call to return to, or to re-create, an authentic Unitarian Universalist "language of reverence." Sinkford suggested that as Unitarian Universalists abandoned traditional religious language they would relinquish, to others, religion's words of power. These other religionists would proceed to dictate their meanings of religious words and language, including scripture, in the public sphere. He advocated that Unitarian Universalists should regain their proper seat at the interfaith table by making this language their own. In response, others saw his idea as an effort to return Unitarian Universalist congregations to more orthodox Christian worship patterns. Indeed, some were concerned that it might be a call to oppose the growing influence among UUs of humanism and atheism, the adherents of which would be made unwelcome within the community. Sinkford denied such motives, citing the words of Unitarian Universalist humanists as examples of what he meant by "language of reverence".

The growth of humanism among Unitarian Universalists stemmed in part from the congregational commitment to reach a universal audience while educating U.U. folk in biblical literacy, many of whom were born into families that eschewed or minimized religious or moral catechisms. (In addition to humanists, these folk comprehend atheists and theists, agnostics, skeptics and seekers, non-member affiliates, the religion-alienated and others among the larger UU congregation.) The debate saw the publication of a book by the UUA Beacon Press, written by former UUA President John Buehrens and titled Understanding the Bible: An Introduction for skeptics, seekers, and religious liberals. Meant to serve as a kind of handbook to be read alongside the Bible, it provides interpretative strategies from a liberal religious perspective for the reader to engage in conversation about the Bible—what it says and what it means today. Positive engagement is intended rather than to relinquish all public conversation to others over interpretation of the Bible. Another important work by Buehrens, with Forrest Church, is A Chosen Faith: An Introduction to Unitarian Universalism, in which the authors present the many sources of the Unitarian Universalist faith.

Borrowing from other religions

The "borrowing" of religious rituals from other faith traditions by Unitarian Universalists was discussed at the Unitarian Universalist General Assembly in 2001 during a seminar titled "Cultural Appropriation: Reckless Borrowing or Appropriate Cultural Sharing" by the Religious Education Dept, UUA. Of particular discussion was the borrowing rituals and practices that are sacred to specific tribes or using spiritual practices without real context.

Racism

Internal controversy over the hiring of the UUA's Southern Region Lead (a white man from outside the region over a Latina woman from within the region) led to resignations and apologies in 2017. UUA President Peter Morales, the denomination's first Latino president, resigned amid criticism of his failure to address the diversity controversies. The three co-presidents who took over commissioned a "racism audit" to address white supremacy within the denomination. In April 2018, The Washington Post reported that the UUA "in the past year has been asked to help resolve 15 congregational conflicts involving religious professionals of color"

Anglo-Saxon law

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