In an earlier combox discussion, an HA reader objects to the idea that Francis has made no changes to Church doctrine/dogma. Citing the three paragraphs below from Evangelii gaudium, he/she claims that the Holy Father has altered the traditional Catholic understanding of Judaism.
I read nothing in these paragraphs that suggests that the Holy Father is teaching something other than the apostolic faith.
Does anyone see the problem?
247. We hold the Jewish people in special regard because their covenant with God has never been revoked, for “the gifts and the call of God are irrevocable” (Rom 11:29). The Church, which shares with Jews an important part of the sacred Scriptures, looks upon the people of the covenant and their faith as one of the sacred roots of her own Christian identity (cf. Rom 11:16-18). As Christians, we cannot consider Judaism as a foreign religion; nor do we include the Jews among those called to turn from idols and to serve the true God (cf. 1 Thes 1:9). With them, we believe in the one God who acts in history, and with them we accept his revealed word.
248. Dialogue and friendship with the children of Israel are part of the life of Jesus’ disciples. The friendship which has grown between us makes us bitterly and sincerely regret the terrible persecutions which they have endured, and continue to endure, especially those that have involved Christians.
249. God continues to work among the people of the Old Covenant and to bring forth treasures of wisdom which flow from their encounter with his word. For this reason, the Church also is enriched when she receives the values of Judaism. While it is true that certain Christian beliefs are unacceptable to Judaism, and that the Church cannot refrain from proclaiming Jesus as Lord and Messiah, there exists as well a rich complementarity which allows us to read the texts of the Hebrew Scriptures together and to help one another to mine the riches of God’s word. We can also share many ethical convictions and a common concern for justice and the development of peoples.
We need to be very careful about the difficulties surrounding the doctrine of supersessionism (cf "replacement theology"). Christ fulfilled the Law; he did not destroy it. We have to distinguish between the moral law (which is not superseded) and the ritual law (which is superseded) (cf. ST I-II.103.3.3). We also have to be careful about how we understand the concept of "replacement."
This is not an area I've spent much time studying, so I am more than willing to be corrected, if correction is required.
As I understand Catholic teaching, anyone who finds himself in heaven is there b/c of Christ.
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