24/04/2026
UTC Freshmen Explore the Link Between Gender Justice and Eco-Theology in Third SDG 5 Workshop
Harare, 24 April 2026 – The United Theological College (UTC) deepened its engagement with Sustainable Development Goal 5 (SDG 5) on Wednesday, 23 April 2026, as the 2026 freshmen class and staff gathered for the third instalment of the four-part series, “Training Faith Leadership on SDG 5: Gender Equality.”
Facilitated by Reverend Linah Ndhlovu, a Gender and Theology instructor, the session transcended traditional gender constructs to examine how environmental degradation and gender injustice are interconnected. Supported by the Act Church of Sweden, the series aims to equip church leaders with a holistic, justice-oriented approach to ministry.
Rev. Ndhlovu began by defining eco-theology—derived from the Greek “Oikos,” meaning household—as a framework that perceives the Earth as God's interconnected household. This perspective challenges anthropocentric readings of Scripture that promote human domination over nature. Instead, eco-theology advocates shifting from Genesis 1:28’s “subdue the earth” to Genesis 2:15’s call to “serve and keep” the garden, emphasising humanity’s role as partners with God in caring for creation.
The workshop reinterpreted core doctrines through an ecological lens. Sin was described not only as personal moral failure but as “ecological violence” that exploits the vulnerable—especially the poor, women, children, and the environment itself. Climate injustice, therefore, becomes a theological issue. Salvation was expanded to encompass the “renewal of all creation” (Romans 8:19-21), while the Trinity was viewed as embodied within ecosystems, modelling interdependence and community over individualism. Scholars like Leonardo Boff, Jürgen Moltmann, and Sallie McFague were cited to support the notion that Trinitarian theology underscores the importance of valuing Earth's interconnectedness.
Attention was also given to Africa’s relationship with the environment. Rev. Ndhlovu highlighted that during colonisation, Christianity was often used to “pathologise African belief systems” that promoted environmental conservation. Indigenous myths and practices that protected land, water, and forests were disregarded, replaced by colonial narratives that justified resource extraction.
In response, African eco-theology was presented as both critique and reclamation. It critiques colonial exploitation and seeks to recover indigenous wisdom rooted in communal harmony, exemplified by the concept of Ubuntu, and the spiritual role of ancestors and spirits as earth-keepers. This perspective emphasises relationality: life is interconnected, and humans, nature, and God exist in mutual dependence.
A central focus of the workshop was the relationship between gender justice and eco-theology. Rev. Ndhlovu argued that both share a concern for justice, dignity, and relationship healing. Both challenge systems of domination—those that exploit nature and oppress women—and advocate for ethical, theological, and social transformation.
Ecofeminism, pioneered by theologian Rosemary Radford Ruether, was highlighted as a movement that links the domination of women with the exploitation of nature. Patriarchal systems view both as resources to control, and environmental exploitation is thus inseparable from women’s oppression. “Environmental harm is women’s oppression,” she emphasised, because both stem from a shared logic of domination.
African ecofeminist thinkers, particularly Mercy Amba Oduyoye and Musimbi Kanyoro, were featured in the discussion. Oduyoye’s perspective was clear: “When land is degraded, women suffer first and most. Marginalised women weaken sustainable environmental care.” She insists that “you cannot heal the land without empowering women, and you cannot uplift women without caring for the land,” emphasising community-centred, culturally rooted approaches.
Kanyoro advocates for cultural transformation and inclusive theology, urging the Church to re-examine Scripture beyond patriarchal interpretations and to focus on interdependence.
Rev. Ndhlovu also contextualised these ideas for Zimbabwe. She explained that women, responsible for farming, water collection, and food production, are most affected by environmental degradation—facing water scarcity, food insecurity, and climate vulnerability—especially as many men migrate to urban areas or abroad. She emphasised that ecological injustice manifests as gender injustice, with environmental decline exacerbating women’s labour burdens and poverty.
The session concluded with a threefold call to action:
1. Theological: Re-read Scripture beyond patriarchal lenses, emphasising interdependence. The church must see ecological justice as inseparable from gender justice.
2. Social: Advocate for climate justice, empower women farmers, and promote ethical resource management through inclusive leadership and community ecological initiatives.
3. Economic: Recognise that caring for creation benefits women economically. Environmental sustainability fosters equity and holistic justice.
Rev. Ndhlovu closed by asserting that eco-theology and gender justice are united by the divine call for the restoration of right relationships—with creation and among humans. “When the earth is healed, human relationships must also be healed, and vice versa.”
The final workshop in this series will explore practical strategies for faith leaders to advance these principles. Supported by the Act Church of Sweden, the “Training Faith Leadership on SDG 5: Gender Equality” series continues to inspire transformative action.
Act Svenska kyrkan
