Missie onder de Joden

Over de kwestie of missie onder de Joden vandaag nog noodzakelijk is, zijn twee geschriften van wijlen kardinaal Avery Dulles (1918-2008) interessant.
In "Covenant and Mission" uit 2002 geeft hij kritiek op het document van de Amerikaanse bisschoppen "Reflections on Covenant and Mission". Hij schrijft ondermeer:

John Paul II is not so hesitant. He declares that “missionary evangelization is the primary service that the Church can render to every individual and all humanity in the modern world” (R.M., No. 2). The call to conversion, says the pope, must not be dismissed as “proselytization” in the pejorative sense of that word, since it corresponds to the right of every person to hear the good news of the God who gives himself in Christ. Conversion to Christ, he notes, is intrinsically joined to baptism as the sacrament of regeneration (No. 47). While he does not “target” Jews in any special way for conversion, he makes no exception for them. He simply assumes, as all Christians must, that if Christ is the redeemer of the world, every tongue should confess him. If Jesus offers a share in his divine life through the sacraments, all men and women, not excluding Jews, should be invited to the banquet.

In "The Covenant with Israel" uit 2005 onderzoekt hij Nostra Aetate en postconciliaire documenten en schrijft ondermeer:

Some Christians, in their eagerness to reject a crude supersessionism, give independent validity to the Old Covenant. They depict the Old and New Covenants as two ‘separate but equal' parallel paths to salvation, the one intended for Jews, the other for gentiles. The commentator Roy H. Schoeman correctly remarks this thesis “has been presented as though it were the only logical alternative to supersessionism, despite the fact that it is utterly irreconcilable with both the core beliefs of Christianity and with the words of Jesus himself in the New Testament.” Joseph Fitzmyer, in his scholarly commentary on Romans, likewise opposes the theory of two separate ways of salvation: “It is difficult to see how Paul would envisage two different kinds of salvation, one brought about by God apart from Christ for Jews, and one by Christ for Gentiles and believing Jews. That would seem to militate against his whole thesis of justification and salvation by grace for all who believe in the gospel of Christ Jesus (1:16). For Paul the only basis for membership in the new people of God is faith in Christ Jesus.”