DID CATHOLIC BISHOPS CONFERENCE OF NIGERIA (CBCN) CONTRAVENE CHURCH LAW BY PRAYING FOR THE SOUL OF THE NON-FAITHFUL DEPARTED?
By: Fr. Dr. Okhueleigbe Osemhantie Ãmos
” We entrust his soul to the infinite mercy of God and pray for comfort for his family, loved ones, the Government, and the good people of Nigeria”
When the news of the death of Nigeria’s former President, Muhammadu Buhari, broke, it sent ripples of mixed emotions across the nation. Buhari, a devout Muslim and a former military ruler turned democratic leader, had long been a figure in the political history of Nigeria. His passing evoked both tributes and criticisms, as citizens reflected on his years in power and the controversies that marked his administration. In the midst of this national moment of mourning, the Catholic Bishops’ Conference of Nigeria (CBCN), in keeping with its pastoral role as a moral voice in society, sent a formal condolence message to the sitting president and to the Nigerian people. In that message, they not only expressed sympathy for the family and the nation but also commended the soul of the former president to God, entrusting his soul to the infinite Mercy of God. In her words:
We entrust his soul to the infinite mercy of God and pray for comfort for his family, loved ones, the Government, and the good people of Nigeria
This gesture, intended as an expression of Christian charity and solidarity with the nation at a time of loss, quickly sparked reactions. Some Catholics and non-Catholics alike questioned the theological appropriateness of such a prayer, given that Buhari was a Muslim. Critics cited the traditional understanding of the Church’s jurisdiction, arguing that “the Church has right only over those who are under her authority” and that even the famous axiom extra Ecclesiam nulla salus—outside the Church there is no salvation—has been interpreted to mean that for those within the Church, salvation cannot be found elsewhere. They pointed out that in her liturgy, the Church prays specifically for “the faithful departed,” a phrase canonically defined to mean those baptized into the Catholic faith and who remain in some form of communion with her at death (Code of Canon Law, 1983, can. 1183 §1). To them, this gesture seemed to blur these boundaries.
Yet, when examined more critically, CBCN’s prayer neither violated canon law nor undermined doctrine. It is important to distinguish between liturgical prayer strictly within the Church’s sacramental economy and pastoral prayer that expresses charity and hope in God’s mercy. The Church indeed reserves public Requiem liturgies for the baptized, but she does not forbid private or even public intercessions for non-Catholics, precisely because the judgment of souls belongs to God alone and exclusively.
The theological justification lies in the Church’s teaching on the universal salvific will of God. Scripture itself affirms that God “desires all people to be saved and to come to the knowledge of the truth” (1 Timothy 2:4, NRSV). Vatican II’s Lumen Gentium reiterates that those who, through no fault of their own, do not know the Gospel of Christ or His Church but nonetheless seek the good with a sincere heart can attain salvation through the mysterious workings of grace (LG, 16). Here, the possibility is opened—not certainty, but possibility—that a non-Christian may have been touched by grace in a hidden way known only to God.
Buhari, as a Muslim, belonged to a faith tradition that Vatican II described as one that “together with us adores the one, merciful God” (Nostra Aetate, 3). Islam, while not sharing the fullness of revelation, nonetheless contains some genuine elements of truth that orient the believer toward moral responsibility and worship of the Creator. The Council teaches that these “rays of truth” may become occasions of grace (Rahner, 1966). Thus, Buhari cannot be simplistically excluded from the mysterious economy of salvation. The Church does not declare him saved, but neither does she presume his damnation. Instead, she entrusts him to divine mercy.
Furthermore, the Church has always understood prayer for the dead as a work of mercy rather than a juridical act bound strictly by canonical membership. Catholic Encyclopedia clarifies that there is “no restriction by Divine or ecclesiastical law” on offering private prayers or Masses for those who might have died in God’s grace, even outside visible communion (Benedict XIV, 1759/1953). Canon law allows that a priest may privately apply the fruits of the Eucharistic sacrifice for anyone, living or dead (CIC, 1983, can. 901). Thus, saying “we commend his soul to the infinite Mercy of God ” is not an assertion that Buhari is among the fideles defuncti (faithful departed), but a charitable entrustment of his soul to the God who alone knows its state.
Some theologians deepen this reasoning by the concept of “implicit desire” for salvation. Karl Rahner (1966) speaks of the “anonymous Christian,” one who, though not explicitly confessing Christ, lives in the obedience of conscience and openness to divine will. While Buhari did not explicitly express Christian faith, his life as a public servant, and his adherence to moral norms within Islam could be interpreted as a form of sincere seeking of the good. The Church cannot dismiss the possibility that such a life may have been touched by grace.
Even if one rejects the Rahnerian theory, the Church still holds that prayer is never wasted. Pope Benedict XVI, when asked if he would pray for a Muslim leader during his 2010 visit to Cyprus, responded, “Of course I will; we will pray for one another” (Catholic News Agency, 2010). Pope Francis repeatedly prays for victims of violence, regardless of their faith, entrusting them all to God’s mercy (Catholic News Agency, 2024). These are not acts of doctrinal laxity but of evangelical charity.
What must also be noted is the pastoral witness of such prayer. By offering condolences and praying for Buhari, CBCN was not attempting to canonize him or to extend the sacramental rites of the Church beyond their proper limits. Rather, she were manifesting the Church’s identity as a sign of hope in a fractured world. The gesture speaks to Nigeria’s multi-religious society, affirming that Christians are called to charity even towards those who do not share their faith.
Globally, the Church has prayed for and with those outside her visible fold. Pope John XXIII blessed Jews leaving a synagogue in Rome, a gesture of reconciliation that did not compromise doctrine (Hebblethwaite, 1993). John Paul II gathered leaders of world religions in Assisi in 1986 to pray for peace, recognizing that prayer can be offered in solidarity without denying the uniqueness of Christ (John Paul II, 1986). In Nigeria’s own ecclesial history, bishops have invited all people of goodwill—not only Catholics—to join in prayers for national tragedies, emphasizing shared humanity and the universal need for mercy (ACI Africa, 2025).
Therefore, Buhari’s status as a Muslim does not place him beyond the reach of Christian charity. The Church does not presume his salvation, but neither does she despair of it. By praying for him, CBCN simply acted in hope—hope grounded in God’s universal salvific will and in the recognition that the final destiny of every soul lies in the mystery of divine judgment.
CBCN, therefore, did not contravene any law. She neither celebrated a public Requiem Mass for one outside communion nor contradicted Catholic doctrine. Instead, she offered what the Church is always free to offer: a prayer that God, who is both just and merciful, may look kindly on a soul known perfectly to Him alone. This prayer reflects the Church’s dual mission—to hold doctrinal truth firmly while extending charity boundlessly.
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