When faith meets climate: Inside Africa’s theology of energy transition

Here, religion is no longer confined to moral reflection alone; it is increasingly becoming a force in climate politics, energy debates, and the fight for environmental justice.

A university dialogue convened by the Laudato Si Movement Africa, in collaboration with other CSOs, CAN East Africa and other partners, is seeking to train young people in lobbying and prophetic advocacy for a 100% transition from fossil fuels to renewable energy.

But beyond policy talk and academic exchange, something deeper is unfolding: the emergence of a faith-based climate consciousness.

For decades, climate change in Africa has largely been framed as a scientific or economic issue. Now, religious actors are reframing it as a moral and spiritual crisis, one that demands repentance, responsibility, and action.

Inspired by Pope Francis’ encyclical Laudato Si’ a major Catholic Church teaching that focuses on care for the environment and “our common home” (the Earth), it calls for protecting nature, addressing climate change as a moral issue, promoting social justice for the poor, encouraging a just transition, and living in a way that respects creation and future generations.

Faith communities are increasingly arguing that environmental destruction is not just bad policy, but a moral failure.

“This is not just about nice-to-have conversations,” says Anita Wasike, a student at Multimedia University of Kenya. “Young people are the next generation. Involving them ensures longevity of these policies and guarantees that future actions are sustainable.”

Her words reflect a growing conviction among youth activists: that climate decisions made today will define the ethical and ecological inheritance of tomorrow.

Within the Church’s intellectual tradition, climate action is being interpreted through the lens of “integral ecology” a concept that links human dignity, poverty, peace, and environmental stewardship. Father Peter Mbaru of the Centre for Social Justice and Ethics emphasizes that climate justice is inseparable from peacebuilding.

“In the social teaching of the Church, care for creation is central,” he explains. “When we empower young people, they become the ones to influence governance, policy, and leadership. They are not observers; they are key players in transformation.”

This framing marks a shift in religious engagement with public policy. Faith institutions are no longer only responding to social issues after they occur; they are now attempting to shape the direction of global energy systems before decisions are locked in.

But the urgency is not theoretical. In Africa, communities already face the consequences of climate change: droughts and floods. This year, 2026, Kenya lost over 45 lives, with food insecurity, reports indicating that 36% of Kenyans were unable to access safe food in 2025, and rising energy inequality. Religious sisters working in rural communities report increased health challenges linked to environmental degradation and lack of clean energy.

Sister Mary Wangari Sebastian of the Franciscan tradition describes how faith communities are responding on the ground. “Renewable energy is a must,” she says. “We are seeing sisters falling sick, communities struggling with pollution and lack of clean energy. That is why we are investing in solar energy and tree planting in our convents.”

For her, environmental stewardship is not an abstract theological idea; it is a lived practice, woven into daily survival and spiritual duty.

At a broader policy level, advocates like Peter Deni David argue that young people must engage with formal climate governance structures, from local county forums to international negotiations. Nairobi’s role as a diplomatic hub for environmental discussions, he notes, gives Kenya a strategic position in shaping global climate direction.

“Creativity, innovation, and social media advocacy are key tools for young people,” he says. “But they must also engage institutions directly to influence policy and energy transition frameworks.”

The dialogue also reflects growing concern over Africa’s energy future in the context of global fossil fuel investments. Stephen Kezamutima of the Laudato Si Movement Africa warns that expanding fossil fuel projects risks locking the continent into outdated energy systems at a time when renewable alternatives are increasingly viable.

He argues that Africa’s natural resources, sunlight, wind, and water already position it as a potential leader in clean energy sovereignty. “We are blessed with free energy sources,” he says. “If we invest in them, we can achieve affordable, independent, and sustainable energy systems.”

Yet, beneath the optimism lies a critical ethical question that religious actors are increasingly willing to confront: who benefits from Africa’s energy choices? Faith-based organizations are raising concerns that without strong moral leadership, energy transitions risk being shaped more by profit than by people.

This is where religion enters not just as commentary, but as conscience. In the emerging “theology of transition,” fossil fuels are not only an economic dependency, but they are also a moral crossroads. Continuing expansion, critics argue, may contradict the principles of justice, stewardship, and intergenerational responsibility central to many faith traditions.

The upcoming global conversations, including international gatherings such as those Santa Marta discussions on fossil fuel phase-outs, are intensifying this debate. African faith leaders are asking whether global leaders and, by extension African governments are prepared to act with moral courage.

Ten years after the Paris Agreement, government pledges still fall short. The People’s Determined Contributions (PDC) campaign is a global call for action, inviting people of faith and goodwill to respond to Pope Leo XIV’s challenge: “What will be our answer?” Inspired by Laudato Si’, the PDC invites individuals and communities to make concrete acts of hope for our common home, steps to care for creation, support the poor, and build resilient communities. Together, they are called to become the “action heroes” Pope Leo speaks of.

As Kenya targets a 100% renewable energy future by 2030, the stakes are high. The transition is no longer simply about infrastructure or investment; it is about values. It is about whether development can be reimagined as something that serves both people and the planet.

In this unfolding narrative, religion is not retreating from modern challenges. Instead, it is repositioning itself at the heart of one of the most pressing global questions of our time: can humanity choose a different energy future before it is too late?

At the university dialogue, that question lingers beyond speeches and panels. It becomes a form of moral urgency, one that blends scripture, science, and activism into a single call: to rethink not only how energy is produced, but also how justice itself is defined in a warming world.