The is an ecotheological study exploring how two congregations in Eldoret Kenya, St. Matthew's Anglican and African Inland Church, Fellowship teachings influence their member's relationship, behaviour, and perception of ecology. The church role in this study is paramount due to the influential role the church plays within all the spheres of individual and community life in Kenya. The study focus is on the Mau forest complex due to the severity of the overt degradation subjected to it. It explores the congregation's role through a qualitative research study through interviews, focus groups, discussions, and observations.The theoretical framework presents the ambiguity of Christian theology in addressing ecological issues. They express how Christian teachings influence the attitudes and behaviours of their members towards ecology. Further, they display how socio-economic, cultural, and political issues affect the members of the studied congregations, through a conflict of human vs nonhuman. Through qualitative methods, clergies, and lay members of the two congregations were interviewed and participated in the focus group discussions. Data gathered through interviews and focus group discussions, as well as non-verbal information through personal observations during the interviews, were recorded. These were later analysed thematically based on Santmire and Ivakhiv's theoretical frameworks. The findings in partial support of Santmire's conceptual view found the 'ambiguity' embedded in Christian theology as internalised, implemented and influenced the members of the congregations concerning ecology. The ecotheological perspectives which emerged from the informant members of these congregations regarding ecology are theocentric, anthropocentric, ecocentric and secularist.Regarding degradation, the members stated that Christianity within the context had fostered teachings which devalued and marginalised nature. Such teachings are related to viewing human beings as the centre of creation, in the understanding of imago Dei. The injunction of the human being according to Genesis 1:28 is having dominion and subduing the earth and other created beings. Nature lost its sacred intrinsic value, viewed in terms of its material value. Dualism is separating God from the world and God from the world. A notion of 'this-worldly' defined as dispensable beings and mortals and 'heavenly' as indispensable and immortal beings. Lastly, a Calvinistic influenced, and contextual understanding of grace (Mapenzi ya Mungu), which holds that all which is happening in the world has been predetermined by the grace, limiting any human efforts.Concerning some members, however, the key factors underlying the ecological degradation within the context are held within human institutions and human socio-economic conditions. Human activities are the leading cause of ecological degradation, shaped by anthropocentrism following Ivakhiv. Regarding this, ecological degradation is inextricably connected to socio-economic, political and cultural factors. Subjects such as political patronage, corruption, greed, overt materialism, ethnic conflicts, displacement of persons, poverty, gender inequality, and erosion of indigenous cultural markers have led to the loss of the intrinsic value of nature and its invasion. These factors emerge within the anthropocentric perspectives, and permeate the contextual religious discourses, a view that wealth, finances and materials are 'portions and possessions.'The concluding implications concern the theory and research. I advocate for reform policies within the context and beyond. I also present the way forward as re-thinking theological worldviews and ethics, expanding inter-church dialogue, empowering women, teaching responsibility, addressing socio-economic and political issues, and finally raising awareness.