Zambia’s Bishops appeal to country’s history of peace ahead of elections
Zambian Catholic Bishops released a pastoral statement urging peaceful, violence‑free electoral campaigns and elections ahead of the 13 August presidential and general elections. The statement highlights Zambia’s unique history of peaceful power transitions and warns that any political violence undermines justice, solidarity, and democratic trust. Bishops call on political parties, social media users, financiers of violence, and the youth to reject aggression and to promote dialogue rather than confrontation. President Hakainde Hichilema welcomed the bishops’ message, emphasizing its alignment with national efforts to maintain peace during the electoral period.
3 months ago
Zambian Catholic bishops have issued a pastoral statement urging a violence‑free, peaceful, and civil electoral process ahead of the 13 August 2026 presidential and general elections, a message that President Hakainde Hichilema’s administration has welcomed. 1
Zambia has avoided civil war since its independence in 1964 and has experienced peaceful transfers of power between parties. The bishops attribute this stability to generations choosing dialogue over confrontation, but warn that peace remains fragile and can be lost. 1
The statement declares that no political office or grievance justifies aggression, intimidation, or bloodshed. It stresses that political violence, whether spontaneous or pre‑planned, must be rejected by all sides. 1
Bishops condemn not only those who physically perpetrate violence but also those who incite, finance, or spread hateful content online. They urge political leaders to denounce supporters who use social media to provoke hatred or disseminate fabricated claims. 1
Young Zambians are specifically called upon to resist becoming instruments of violence and to uphold the nation’s tradition of peaceful civic engagement. 1
President Hichilema’s communications team praised the bishops’ stance, aligning it with the president’s long‑standing call for free, fair, and credible elections. The government affirmed its commitment to safeguarding peace and urged all parties to respect the rule of law and each other’s dignity. 1
The Electoral Commission has confirmed 12 presidential candidates, including incumbent Hakainde Hichilema (UPND), Brian Mundubile (NRPUP), Harry Kalaba (Citizens First), and Fred M’membe (Socialist Party). 1
The bishops conclude their statement with Saint Francis’ prayer for peace, “Lord, make me an instrument of your peace…”. 1
Bishops advocate peaceful elections rooted in Zambia’s democratic tradition
Catholic teaching, as reflected in John Paul II’s addresses to Zambia’s bishops and civil leaders, offers a clear moral logic behind advocating peaceful elections: peace is not merely “the absence of violence,” but the fruit of a sound moral and political culture—grounded in justice, solidarity, and education in true ideals—so that citizens can exercise political responsibility freely and responsibly.
John Paul II commends Zambia’s political and social changes for being accomplished “peacefully and with the cooperation of so many”—highlighting that a positive national outcome is linked to pastoral efforts and Christians working together with others for the common good.
This matters for elections because a democratic vote is not only a procedural event; it is a moral act carried out by persons who must be formed to choose the common good. John Paul II explicitly connects authentic democracy to ethical renewal:
“Your Letter… ‘The Future is Ours’ calls for a new moral and political culture of responsibility.”
In other words, when bishops urge peaceful elections “rooted in Zambia’s democratic tradition,” the Catholic rationale is that the tradition is truly democratic only when it is sustained by moral virtues—especially justice and solidarity—and by formation of conscience.
Catholic teaching frames peace as something that depends on moral choices—both by leaders and by the citizenry.
John Paul II states that a healthy democratic order requires justice and solidarity as pillars, and he insists that democracy depends on moral formation:
“To advance ‘the individual through education and formation in true ideals’ is a fundamental requirement of authentic democracy.”
He then explains the mechanism: without “sound moral formation,” citizens cannot exercise political functions well; only if people are “prudent, just, temperate and courageous” will their political choices (including choosing leaders and policies) truly serve the nation’s well-being.
This directly supports bishops advocating peaceful elections: political conflict escalates when people are not formed in truth, justice, temperance, and courage—but rather driven by egoism, hostility, or reckless passions.
John Paul II grounds the moral demands of politics in the Great Commandments (love of God and neighbor). He explicitly ties Christian moral obligations to preventing harm:
These commandments “clearly preclude all behaviour and attitudes… which may cause harm, suffering or injury to others.”
So “peaceful elections” is not just a neutral civic aspiration; it is a demand of charity and justice toward one’s neighbor, especially in a high-tension public moment.
John Paul II also describes peace-building as requiring education that overcomes hostility and egoism and generates a culture of peace and solidarity:
Lasting peace will never be achieved unless leaders recognize interdependence and renounce coercion… transforming suspicion and enmity into cooperation and trust.
This calls for an “extensive programme of education aimed at overcoming attitudes of egoism and hostility,” bringing “a true culture of peace and solidarity.”
For election seasons, this is a direct blueprint for episcopal advocacy: bishops can call communities to moral formation and social restraint so that political competition does not degrade into dehumanization or violence.
John Paul II treats solidarity not as sentiment, but as a firm moral commitment to the common good. He quotes the definition:
“a firm and persevering determination to commit oneself to the common good; that is to say to the good of all and of each individual, because we are all really responsible for all.”
This is especially relevant to elections, because voting behavior, campaigning, and post-election acceptance of results all test whether citizens view politics as a shared responsibility or as a zero-sum struggle.
Thus, bishops advocating peaceful elections are effectively advocating solidarity: a disciplined commitment to the good of the whole people, including political opponents.
Catholic social teaching maintains that the Church’s mission is not to seize political power, but to guide consciences and promote ethical principles that serve the common good.
John Paul II states that Church and political community are independent though oriented to human well-being:
“the church ‘contributes… within and between nations… By preaching the truth of the gospel… she shows respect for the political freedom and responsibility of citizens and fosters these values’”
He also emphasizes that Christian involvement can include cooperation with others for common good outcomes, showing that common action “vividly expresses” Christian unity and sets in relief Christ as “the Servant.”
So episcopal calls for peace in elections—rooted in Zambia’s democratic tradition—can be understood as a distinct ecclesial contribution: formation, moral teaching, and encouragement of responsible civic freedom, not endorsement of particular candidates.
Within the framework John Paul II lays out, bishops advocating peaceful elections would logically focus on:
These themes align closely with the Catholic description of what a “sound social order” and “healthy democratic order” require.
Bishops advocating peaceful elections in Zambia—rooted in the nation’s tradition of peaceful transitions—fits Catholic teaching when it is understood as advocacy for a moral and political culture: citizens must be formed in true ideals so that democracy rests on justice, solidarity, and responsibility, and political competition must be carried out in ways that avoid harm and build a culture of peace.