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The article argues for a theology of decolonial reconstruction to aid the Ministry of National Guidance and Religious Affairs (MNGRA) in its search for a new political vision for Zambian society. The MNGRA was established in 2017 by President Edgar Chagwa Lungu to strengthen the Declaration of Zambia as a Christian nation. The second republican President Frederick JT Chiluba declared Zambia a Christian nation (hereafter, the Declaration) on 29 December 1991. In 1996, the Declaration was enshrined in the preamble of the National Constitution. Zambian Pentecostalism, perceived as chief architect and guardian of the Declaration, is also believed to have masterminded the introduction of the MNGRA. A female Pentecostal Pastor, Hon. Rev. Godfridah Sumaili, in fact heads the ministry. One of the key roles of the MNGRA is to stimulate faith-based organizations and religious communities’ interest, support and participation in pursuit of social reconstruction and transformation of the nation. To this effect, MNGRA has deployed a methodology, which seeks to dialogue with these organizations and at the same time use a ‘top-bottom’ approach to promote religious morality in the process of social reconstruction and transformation. This article argues that, being a ministry with a strong conservative Christian orientation, MNGRA is in danger of falling prey to a Pentecostal demo-theocratic (democratic and theocratic) political paradigm which rejects certain human rights, religious pluralism, and knowledge constructions from other religions, which are perceived inferior. The article also analyses the viability of ‘top-bottom’ approach utilizing a theology of decolonial reconstruction. This approach embraces a pluralistic model of integral religious praxis at all levels of life. Full article

The study draws on ontocracy political theory to investigate Zambian Pentecostal interpretations of politics as a sacred realm of contestations between forces of good and evil. It argues that Zambian Pentecostal theology of nationality is a continuation of traditional African religio-cultural ethnonational heritage. It demonstrates how Zambian Pentecostal theology of nationality is based on socio-historically constructed conceptions that drew their foundation from traditional myths, symbols and cultures. It concludes that Zambian Pentecostalism has failed to make distinctions among various types of human authorities, thereby promoting a theology of nationality that mystifies the source of the political authority of the presidents of the nation, who are perceived as absorbing both secular and spiritual responsibilities. Full article