Christians or Muslims: Should Religious Identities Define Our Tragedies? –By Matthew Ma

I have been reluctant to express my views on President Trump’s military actions in Nigeria due to the sensitive nature of the subject. However, as a Catholic priest, I feel a profound obligation to engage in this critical discourse, even if my perspectives may differ from those of prevailing opinions or my peers. I understand that my viewpoint may not resonate with many Nigerians, given the diverse perspectives on international intervention and its implications. I recognize that sharing my thoughts could expose me to criticism and backlash from various groups. The reason is that discussions about such matters can often be misinterpreted and may exacerbate tensions, especially between the influential Christian and Muslim communities within Nigeria’s sociopolitical landscape. Nevertheless, as a public policy analyst, I feel compelled to participate in this vital conversation without fear or favor, as the issues at hand extend far beyond mere politics.

This article will be presented in four installments, each released on a different date. The first part will explore whether an agenda against Christians is driving these killings. If not, should religious identities define our tragedies, or should they not? The second part will investigate the implications of U.S. narratives and its military intervention in Nigeria. The third part will assess the defense put forth by Nigerian authorities and its impact on the concept of sovereignty. The final installment will conclude with an analysis of whether Nigeria can genuinely be considered a sovereign nation. If so, what steps should Nigeria take in response to being labeled a country of concern by the U.S.? My intention is not to incite tension, create division, or assign blame to any religious group. Instead, I aim to foster a dialogue that will yield solutions to our security challenges, provided the government is genuinely committed to ending insurgency. I kindly ask for the patience of this esteemed publication as we embark on this multi-part discussion.

On November 1, President Donald Trump instructed the Pentagon to begin planning for potential military action in Nigeria. This statement came amid his criticism of the Nigerian Government’s failure to curb the persecution of Christians in the country. Trump warned that if the Nigerian Government continues to permit the killing of Christians, the United States will have no option but to cease all aid and assistance to Nigeria. Furthermore, Trump emphasized that any military response would be fast, vicious, and sweet. Nigeria’s President, Bola Ahmed Tinubu, took issue with President Trump’s potential military action, stating that it was unjust for him to label Nigeria as “a country of particular concern” over purported shortcomings in addressing the persecution of Christians. In a statement on social media intended to refute Trump’s allegations, President Tinubu denied any claims of genocide against Christians and emphasized that characterizing Nigeria as a religiously intolerant nation does not accurately represent the country’s realities. According to Tinubu, the attacks occurring in Nigeria stem from a variety of motives that include religiously motivated violence aimed at both Christians and Muslims, conflicts between farmers and herders over diminishing resources, communal rivalries, secessionist movements, and ethnic clashes. While Christians are among those affected, it is inaccurate to assert that Muslim terrorists are exclusively targeting Christians in a genocidal manner.

The question we need to consider is: Is it true that only Christians are facing persecution in Nigeria? What evidence underpins these assertions? The International Society for Civil Liberties and Rule of Law (Intersociety), a non-governmental organization dedicated to advocating for civil liberties, has reported alarming statistics concerning violence against Christians in Nigeria. Since 2009, it is estimated that at least 52,250 Christians have been murdered as a result of attacks by Islamist militant groups operating in the region. In conjunction with these fatalities, Intersociety has also documented substantial physical destruction of places of worship and educational institutions. Since 2009, there have been reports of approximately 18,000 churches and around 2,200 Christian schools being attacked, vandalized, or destroyed. More specifically, the data indicate that from July 2009 to September 2025, the total number of churches destroyed, looted, or closed is estimated at 19,100. This averages out to roughly 1,200 churches per year, including about 100 churches each month, which translates to an average of approximately three churches attacked or destroyed each day.

Focusing on more recent statistics, Intersociety reported that in 2022 alone, a staggering 5,068 Christians were killed in these violent outbreaks. Furthermore, during the first 220 days of 2025, preliminary estimates suggest that over 7,000 Christians have fallen victim to similar violence, averaging around 32 fatalities each day. According to Intersociety, there appears to be a persistent trend where 100 churches are being attacked every month during this timeframe. Data from Statista provides additional context, estimating that between the years 2015 and 2020, approximately 11,000 to 12,000 Christians were killed as a result of attacks carried out by various terrorist groups in Nigeria. During this same period, around 2,000 churches were reportedly destroyed. In these figures, several Nigerian states, including Benue, Plateau, Kaduna, Taraba, Adamawa, and Borno, have been severely impacted by ongoing violence. These regions, located in the North East and Middle Belt of the country, have become focal points for conflict. The data reported from these states often comes from civil society organizations dedicated to advocacy and human rights issues. Consequently, the methodologies employed to collect and present this information can vary, leading to potential discrepancies in how fatalities are categorized, particularly regarding whether individuals are identified as victims based on their Christian faith or as casualties of more generalized violent conflicts.

Recent reports about violence against Muslims reveal alarming trends, particularly in Nigeria. A comprehensive study published by the Observatory for Religious Freedom in Africa, covering the period from October 2019 to September 2023, underscores the severe repercussions of this violence on the Muslim community. The report indicates that during this timeframe, at least 6,235 Muslims lost their lives as a result of terrorism, ethnic strife, and communal conflicts. In contrast, the findings also highlight that a significantly greater number of Christians—totaling 16,769—were killed under similar conditions, reflecting the intricate nature of religious and ethnic tensions in the region. Additionally, an estimate from the International Society for Civil Liberties & Rule of Law reveals a disturbing trend of violence targeting Muslim communities. From July 2009 to March 2022, around 30,000 individuals identified as “moderate and defenseless Muslims” were reportedly killed by various jihadist factions, further illustrating the severe challenges faced by these communities amid ongoing conflict.

In terms of attacks on places of worship, a detailed study found that over a span of 18 months, there were a total of 12 documented attacks on mosques across Nigeria, resulting in the deaths of 45 individuals. In comparison, the same period witnessed 65 assaults on churches, which tragically accounted for 244 fatalities. This stark disparity in violence against religious sites underscores the urgent need to address the underlying issues fueling such attacks. Focusing on Borno State, the situation appears equally dire. A local group reported that since 2019, the state government has been responsible for the demolition of 11 mosques and four churches. It is important to note that these demolitions are not solely attributed to extremist violence but rather reflect governmental actions in a region overwhelmed by conflict. This scenario emphasizes the multifaceted nature of the violence and destruction experienced by religious communities in Nigeria.

North-East Nigeria, particularly in Borno, Yobe, and Adamawa, has been severely impacted by ongoing jihadist violence. Moreover, parts of the Middle Belt and Northwest regions of Nigeria have also experienced alarming incidents of communal violence, which often involve assaults on mosques and other religious sites. A particularly devastating attack in Katsina State exemplifies this trend, where a violent assault during prayer time led to the horrifying deaths of 50 individuals within a mosque. The situation in Borno State has also highlighted the destruction of religious structures, with reports indicating that at least 11 mosques have been demolished or significantly damaged in recent years. This trend underscores the broader issue of religious intolerance that is manifesting through attacks on places of worship.

Between October 2019 and September 2023, over 6,000 Muslims have been documented as victims of conflict-related violence. This figure reflects a grim reality and a devastating toll from the ongoing crisis. Broader assessments covering the period from 2009 to 2022 suggest that the number of Muslims killed could be as high as 30,000, though the methods used to derive this figure have been criticized for their lack of transparency. While there are fewer precise national figures available regarding the destruction of mosques, the data collected indicates a troubling trend. In the past 18 months alone, there have been documented attacks on at least 12 mosques, coupled with state-level reports of demolitions, particularly in Borno, where 11 mosques have been targeted since 2019. These incidents are indicative of the violence primarily concentrated in the Northeast and Northwest states, as well as specific areas in the Middle Belt, where tensions continue to escalate and threaten the fabric of local communities.

The reports in question reveal a significant issue regarding the classification and representation of Muslim casualties in various conflict scenarios. Many of these reports fail to clearly distinguish between Muslims who have been targeted and killed by terrorist groups specifically because of their religious identity and those who have died as a result of broader conflicts, such as banditry, herder-farmer disputes, or ethnic violence. This lack of differentiation can lead to misunderstandings and misinterpretations of the scale and nature of the violence faced by Muslim communities. Additionally, when it comes to documenting the destruction of places of worship, there is a notable discrepancy in data collection and reporting. The figures highlighting the destruction of mosques are often far less comprehensive compared to those concerning churches, as seen in numerous reports from non-governmental organizations (NGOs). This disparity raises concerns about why people perceive it as a Christian genocide more than a Muslim genocide. Moreover, there is a scarcity of standardized state-by-state breakdowns that specify the number of Muslim casualties or instances of mosque destruction. Such accurate and detailed reporting is essential for understanding the number of people killed in churches compared to those killed in mosques. Furthermore, some of the sources providing this data may be advocacy-focused, which means their methodologies could lack transparency and objectivity. This can further complicate efforts to gain a clear and accurate picture of the situation on the ground.

From this analysis, it can be concluded that genocide is indeed occurring in Nigeria, affecting not only Christians but also Muslims and members of local communities. The attacks in Nigeria arise from a multitude of motives. Some are motivated by religious beliefs, targeting both Christians and Muslims, while others stem from conflicts between farmers and herders over diminishing resources. Moreover, communal rivalries, secessionist movements, and ethnic disputes intensify the violence. While Christians are more affected, it is a misconception to claim that an agenda against them solely drives all killings. Furthermore, although the level of violence in the country is alarmingly high, it is essential to note that religious motivations do not always underlie these actions. There are cases where the ongoing conflicts involve land disputes, tensions between herders and farmers, as well as issues such as banditry and ransom kidnappings. These interconnected challenges contribute to a landscape of violence that is both complex and deeply entrenched in socio-economic and cultural factors. Similarly, statistics concerning these violent incidents exhibit considerable variation depending on the source. Certain organizations claim that as many as 125,000 Christians have been killed since 2009, a figure that has faced significant scrutiny and debate. Researchers have noted that many attacks occur in remote and insecure regions, where local authorities may lack the necessary resources or safety to document these incidents accurately.

Therefore, I am in the process of organizing a comprehensive research initiative aimed at collecting data from various states to determine the significant impact of the ongoing terrorist attacks on the nation. This research will specifically focus on regions that have experienced attacks, allowing us to compile accurate and comprehensive statistics regarding the fatalities among Christians and Muslims. Furthermore, the study will seek to analyze the underlying motivations for these crises, distinguishing between those driven by religious factors and those not. Currently, much of our discourse on this matter relies on anecdotal evidence and hearsay, which lacks the rigor needed to substantiate our claims. My goal is to transition from subjective narratives to empirical evidence, ensuring that my findings are grounded in fact and contribute meaningfully to the broader understanding of the alleged genocide. The second part of my article will explore the implications of U.S. narratives and military intervention in Nigeria, critically examining whether these actions are intended to eliminate terrorism or to exploit our resources. Additionally, we will evaluate whether the U.S. possesses credible evidence to support claims of a genocide against Christians.

Rev. Ma, S. J., is a Jesuit Catholic priest of the North West Africa Province of the Society of Jesus. He currently writes from Abuja, Nigeria.