Is there any official doctrine on the Salvation of non-Christians?
You might be reassured by a reading of the catechism, sections 839-843, which defines the Church’s relationship with non-Christians:
vatican.va/archive/ENG0015/__P29.HTM
This is not an innovation of the Catechism, but a clear citation of the teaching of
Lumen Gentium:
16. Finally, those who have not yet received the Gospel are related in various ways to the people of God.(18) In the first place we must recall the people to whom the testament and the promises were given and from whom Christ was born according to the flesh.(125) On account of their fathers this people remains most dear to God, for God does not repent of the gifts He makes nor of the calls He issues.(126) But the plan of salvation also includes those who acknowledge the Creator. In the first place amongst these there are the Muslims, who, professing to hold the faith of Abraham, along with us adore the one and merciful God, who on the last day will judge mankind. *
See:
vatican.va/archive/hist_councils/ii_vatican_council/documents/vat-ii_const_19641121_lumen-gentium_en.html
As a dogmatic constitution,
Lumen Gentium represents the highest level of teaching - equal to an
ex cathedra declaration - which the Church is able to make, and is guaranteed by the promise of Christ that the gates of hell will not prevail against her authority. This makes it non-negotiable.
There is a commonly expressed opinion that this theological understanding is a post-Vatican II phenomenon, but it is in fact entirely consistent with the Church’s long-established doctrine regarding baptism by blood and baptism by desire, which clearly articulate that one does not have to be a Christian by affiliation or by theological insight to be able to receive the fruits of the incarnation. That particular doctrine was recorded as normative in the annotations to the first edition of the Douay-Rheims Bible in 1582, and the Catholic Encyclopedia offers a good analysis of the apostolic and patristic origins of this doctrine:
newadvent.org/cathen/02258b.htm#x
I would also add that it is likewise common to encounter the belief that the possibility of salvation for non-Christians is somehow more slim or less certain than it is for Christians; that is not normative Church teaching, and we should not kid ourselves that our Christianity is a greater guarantee of either a good life or of salvation. God has given us the gift of Christian faith, and also the sacraments to make the path easier for us, yes. But of those who are given more, more is expected: and perhaps a life of heroic virtue lived by someone without the benefits of Christian faith and the sacraments could, in some cases, be a greater achievement in God’s eyes. That is a challenging thought, but it is not the teaching of the Church that our Christianity is a free pass to the beatific vision.
Before anyone else suggests it, I will also add that is not a recipe for religious indifferentism, either - we should evangelise and give Christ to everyone not only because of the solace that it can bring to each human being to know that God became human and shared their burdens, but also because the more people who understand and enact Christian praxis and morality, the more the world reflects God’s plan for humanity. But each individual will be judged according to what they did with the level of faith and understanding God granted them, not the amount of theological learning they were able to acquire.
God does not only love those of us who have, typically through no effort of our own, been born Catholic or given the gift of Catholic faith at some stage in our life: to imply that we have earned heaven would be Pelagian; to imply that we have been specially selected by God, unlike others, would be Jansenist; and neither is an acceptable Catholic position.
All of the above will not, I would guess, take away from you the shock and hurt caused by the terrible event that you have described. I’m sorry if I have allowed this to become overly academic, but I wanted to emphasise that you have good reason to hope that your friend is now with God, as much reason as we would have to hope that anyone will obtain the beatific vision. I will pray for her and for everyone who loved her, and also that such appalling violence may not happen again.
In Christ,
Withburga