Review
Books
Climate
Culture
4 min read

The rude guests

The Earth Transformed chronicles what happens when civilisation comes up against environmental change. Hannah Eves reviews Peter Frankopan’s analysis.

Hannah Eves is a policy officer at A Rocha UK, a Christian nature charity working to protect and restore nature in the UK and equip individuals and churches to care for creation. 

The head and torso of a mannequin lie abandoned in undergrowth
Dragon Pan on Unsplash.

In his meditation on nature, The Peace of Wild Things, the agrarian poet Wendell Berry writes: ‘When despair for the world grows in me… I come into the peace of wild things who do not tax their lives with forethought.’ The despair Berry describes sounds a lot like climate anxiety, the fear or worry about the environmental doom that more and more people are feeling, because anyone who has understood recent climate and biodiversity trends has been burdened with forethought on behalf of wild things. It’s a forethought that can lead very easily to despair. Only last month, the IPCC (Intergovernmental Panel on Climate Change) issued its most serious warning yet about irreversible levels of global heating and the catastrophic impacts the world is facing without drastic action to address climate breakdown. Secretary-General of the UN António Guterres issued this warning: ‘Humanity is on thin ice – and that ice is melting fast… In short, our world needs climate action on all fronts -- everything, everywhere, all at once.’  

While climate change is often seen as a modern political issue, the question of how to understand or adapt to changes in the natural world, and failures to do so, is not unique to the last century. In fact, it’s foundational to all of history, so argues historian Peter Frankopan in his new book The Earth Transformed. Frankopan charts a path from the dawn of time through development of human civilisation and empire up to the making of the modern world asserting that underpinning everything that has ever happened (ever) is a central relationship of transformation. The natural environment shaped the development of human civilisation and humanity has ‘expanded, colonised, reproduced, created and dominated’, but also ‘destroyed, devastated and exterminated’, the natural landscape.  

Frankopan shows how environmental fluctuations and changes have shaped the course of history. For example, he tells the story of how a ‘mighty civilisation’ folded in on itself in the face of environmental catastrophe. Around 2253 BC Naram-Sin ruled over the Akkadian empire (in Mesopotamia in modern Iraq) during which ‘The Curse of Akkad’ grips the empire. Said to be a divine judgement of Naram-Sin’s rule and ‘insulting behaviour’, the curse was a period of drought and crop failure, leading to price inflation, mass death and political chaos. Climate data shows that what actually happened was an ‘evaporation event’ leading to drought impacting most severely areas that were ecologically sensitive and having such a ripple effect as to prompt what one scholar called a ‘Dark Age’ of ecological collapse and political instability. Frankopan notes, ‘changes in climate had brought about nothing less than the collapse of the Akkadian empire.’ 
The Earth Transformed places human beings within a wider context of all creation, not only transforming the natural world but being shaped and transformed by it. In fact, human beings are like ‘rude guests’ who arrive late, cause havoc and destroy the house to which they have been invited. We are a new and late arrival in the grand scheme of history and yet our impact on the natural world has been substantial and has pushed scientists to the point of questioning the long-term viability of human life.  

However, we are not alone in transforming the world around us; nature is not a passive force but actively ‘involved in the process of change, adaptation and evolution, sometimes with devastating consequences’. And so, Frankopan insightfully illustrates how nature underpins everything that makes our lives possible. It’s not simply that environmental factors are actors in the story of our species, they ‘provide the very stage on which our existence plays out, shaping everything we do, who we are, where and how we live.’ And yet, we are living on the edge of our means and are dependent on ‘everything to go right and with little margin of error for things to go wrong.’  

The book closes with this harrowing warning that ‘it would be nature, rather than human action, that ultimately brings net emissions towards zero’ through ‘catastrophic depopulation, whether through hunger, disease or conflict’. With fewer people on the planet to use up the earth’s resources by burning fuel, cutting forests down or tearing minerals from the ground, the carbon footprint of humanity would plummet, and we would get closer to a ‘lush paradise of our fantasised past’. Frankopan concludes: ‘Perhaps we will find our way back there through peaceful means: a historian would not bet on it.’  

It’s somewhat of a cliche to say that those who forget history are doomed to repeat it and yet Frankopan’s book shows how if we don’t take the capacity of nature and the climate to transform us we are not just doomed to repeat ourselves, but, well, doomed. Published in the same month that the IPCC has issued its final warning on 1.5 degrees, The Earth Transformed presents both a fascinating and essential lens to view history through in such a time as this. 

The Earth Transformed: An Untold History by Peter Frankopan is published by Bloomsbury.  

Article
Character
Ethics
Generosity
Leading
5 min read

Elon Musk and the trillion-dollar question

What happens when generosity becomes the ultimate power move?

Sam Tomlin is a Salvation Army officer, leading a local church in Liverpool where he lives with his wife and children.

Elon Musk, in front of a glowing moon.
Musk eclipsing the moon.
Musk Foundation.

Human beings like to mark the first time things are done. The first moon landing has been immortalized; Amelia Earhart was the first woman to fly solo over the Atlantic; my football geekiness reminds me the first £1m football transfer was Trevor Francis from Birmingham City to Nottingham Forest. 

We leant recently that Elon Musk could be the first person to earn a $1 trillion remuneration package. It is not quite that simple, however, with Tesla shareholders only granting this if certain conditions are met over the course of a number of years, but the media like a good headline and seemingly this will contribute another ‘first’ for the history books. Reports suggest that Musk actually lives a fairly modest life (for a billionaire!) and he seems more driven by political and moral questions than securing a lavish lifestyle for its own sake, whether you agree with him or not. 

Questions have arisen about what could be done with $1 trillion. Apparently, this could buy every single car sold in the USA in a year, 175 billion big macs or if you are more philanthropically minded, you could surely make a dent in world hunger or global debt. If we are waiting for a big give-away from Musk, we might be waiting a while, however. In 2022 he said that it is ‘very hard to give away money effectively’ if you want tangible outcomes rather than the optics of doing good. 

What does Christian teaching have to say about excessive wealth or wealth more generally? There are over 2,000 verses in the Bible about wealth and a significant amount of Jesus’ teachings concern money. 

In his book Money and Power, theologian and sociologist Jacques Ellul suggests Christians tend to look at wealth through the lens of their society. In the West this means we look at it through economic systems. Individual action achieves little by itself so we look for systems to fix our problems, be they capitalism, Marxism, collectivism, or whatever: ‘All I have to do is campaign for socialism or conservatism, and as soon as society's problems are solved, I will be just and virtuous – effortlessly.’ As well as absolving individuals of their responsibility, this also fails to capture a key aspect of the Bible’s view of money: its personal character. Looking at wealth through economic systems assumes money is just a ‘thing’ to be used for good or bad and something about which we can approach with cool neutrality. The name Jesus gives to wealth is ‘Mammon,’ which he contrasts with God: you must choose to serve one or the other. 

Mammon is described as an agent or power from which we need to be liberated. Some Christians argue that the liberation of salvation allows them to hold onto wealth because they can possess it without being possessed. This is the standard view of wealth in the Western church. Christians have largely lost any collective sense that accumulating wealth might be a problem probably because we live in a society where our economic model relies on our greed and consumption. 

Why does Jesus say we have to choose between serving God and mammon? Quite simply because it cuts to the heart of where we put our trust. The repeated question of Bible is: where do you put your trust? In the chariots of princes, in alliances with other nations, in the health of your bank balance, or in God? Money provides the opportunity to direct the course of our lives to a significant degree. Most Christians in the West will sing about fully relying on God when in reality we put our trust in money which allows us to determine where we live, the friends we have, the very trajectory of our lives. 

This, I suggest, is the essence of the Bible’s teaching on wealth or Mammon. Even before arguments based on giving to alleviate poverty (which are far from unimportant) the question of wealth is intrinsically linked to belief that God can be trusted or not. It is not impossible to be wealthy and faithfully follow God. It is also possible to be materially poor and far from God. It is a smaller step, however, to faithfulness and the Kingdom of God from a simple life than from one of abundance and control that money gives you. When you have little, you have little other choice than to rely on God. Trust and lack of human control are literally built into the fabric of your everyday life in a way that is alien for those who live with more than they need. Learning to trust God therefore will come more naturally as it is a pattern that is familiar. 

This is not to romanticise poverty. I am a Salvation Army officer and see the crushing reality of debt, addiction and need on a regular basis. William Booth, co-founder of this Christian tradition once said, “It is impossible to comfort men's hearts with the love of God when their feet are perishing with cold.” 

In light of this, there is an act which strips the power of money more than anything else according to Christian teaching, and that is giving. It is more blessed to give than receive, says Jesus. The reason this is the case is the same for anything that can take control of our lives, be it sex, power, status or whatever. By giving we show Mammon its rightful place: service of God and humanity. If we are prepared to give something away it does not have power over us. This is why Christians consistently give portions of their income away to their church; on top of this many give to charities and/or store a pot to give away spontaneously as God leads. While it is not mandated for all, a number of notable Christian figures in history have felt a call to give the majority of their wealth away as a sign of their own freedom: St Francis, Melania and Pipanius, Leo Tolstoy to name but a few. Giving is good for the soul in Christian teaching. 

I am not an economist and don’t claim expertise on the efficiency of grand systems to alleviate the world’s problems. Despite the inherent unease at the prospect of such vast inequality represented by Musk, simply projecting all of society’s ills onto others absolves us of our complicity in inequality. From a Christian perspective maybe Musk and any of us who store up more than we need in barns as Jesus puts it, can be reminded that giving robs wealth of its tendency to ensnare and control, and this freedom can be enjoyed right now. As Paul reminds the Christians in Galatia: ‘It is for freedom you have been set free, do not let yourselves be burdened again by the yoke of slavery,’ by which Mammon and other distractions long to trap us. 

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