validity of the Jews’ covenant and then continued: In his apostolic exhortation Evangelii gaudium (2013), Pope Francis emphasized communal heritage and mutual respect for each other, writing: Similarly, the words of Cardinal Kasper, "God's grace, which is the grace of Jesus Christ according to our faith, is available to all. Therefore, the Church believes that Judaism, [as] the faithful response of the Jewish people to God's irrevocable covenant, is salvific for them, because God is faithful to his promises," highlight the covenantal relationship of God with the Jewish people, but differs from Pope Francis in calling the Jewish faith salvific. In 2011, Kasper specifically repudiated the notion of "displacement" theology, clarifying that the "New Covenant for Christians is not the replacement (substitution), but the fulfillment of the Old Covenant." These statements by Catholic officials signal a remaining point of debate, wherein some adhere to a movement away from supersessionism, and others remain with a "soft" notion of supersessionism. Traditionalist Catholic groups, such as the Society of St. Pius X, strongly oppose the theological developments concerning Judaism made at Vatican II and retain "hard" supersessionist views. Even among mainstream Catholic groups and official Catholic teaching, elements of "soft" supersessionism remain. The Catechism of the Catholic Church refers to a future corporate repentance on the part of Jews: The glorious Messiah's coming is suspended at every moment of history until his recognition by 'all Israel,' for 'a hardening has come upon part of Israel' in their 'unbelief' toward Jesus [Rom 11:20-26; cf. Mt 23:39]. ... The 'full inclusion' of the Jews in the Messiah's salvation, in the wake of 'the full number of the Gentiles' [Rom 11:12, 25; cf. Lk 21:24], will enable the People of God to achieve 'the measure of the stature of the fullness of Christ,' in which 'God may be all in all.' The Church teaches that there is an integral continuity between the covenants rather than a rupture. In the Second Vatican Council's Lumen gentium (1964), the Church stated that God "chose the race of Israel as a people" and "set up a covenant" with them, instructing them and making them holy. However, "all these things. …were done by way of preparation and as a figure of that new and perfect covenant" instituted by and ratified in Christ (no. 9). Vatican II also affirmed, "the Church is the new people of God" without being "Israel according to