Archive for the ‘Crypto-rabbi’ Category

The Vatican Instills the Double Mind; The Judaic Hermaphrodite god

June 26, 2007

Here is an example of how the Vatican incapacitates it’s followers by instilling within them a double-minded psychosis. The Pontifical Council for Inter-religious Dialogue and The Pontifical Council for Culture produced a document in 2004 titied, “Jesus Christ the Bearer of the Water of Life (A Christian Relfection on the New Age)” which can be accessed at the Vatican’s website:

http://www.vatican.va/roman_curia/pontifical_councils/interelg/documents/rc_pc_interelg_doc_20030203_new-age_en.html

Within the document is the following insight into a belief held by many New Agers.

“The New Age which is dawning will be peopled by perfect, androgynous beings who are totally in command of the cosmic laws of nature. In this scenario, Christianity has to be eliminated and give way to a global religion and a new world order.”

This will be recognized as being correct by anyone who has studied the occult at any level of depth. The New Age teaches that man can return nature to paradise, it’s pre-fall state before there was male and female (conjunction of opposites, restoration of balance), and that man is obligated to work towards this end. But the Vatican leaves critical information out of it’s tome on the New Age. The stream of transmission for this occult belief within the Christian West is rabbinic Judaism, the religion of the hermaphrodite god who created the first man in it’s own image–as a hemaphrodite.

And God created man to his own image: to the image of God he created him: male and female he created them. (Genesis 1;27)

The rabbis interpret Genesis 1:27 to mean that Adam was created as a hermaphrodite (Er. 18a; Gen. R. 8:1; cf. also Jub. 2:14; 3:8). (Encyclopedia Judaica, “Adam”)

“Transmitted and developed through dualistic Gnosticism in the East, the notion of an androgynous creation was adopted by the (rabbinic) Haggadists in order to reconcile the apparently conflicting statements of the Bible. In Gen. ii. 7 and 18 et seq., the separate creations of man and of woman are described, while in chap. i. 27, “God created man in his own image, in the image of God created he him; male and female created he them,” their creation is described as coincident.

“In connection with the latter verse the Midrash states (Gen. R. viii.): “Jeremiah, son of Eleazar, says: God created Adam androgynous, but Samuel, son of Naḥman, says, He created him ‘double-faced,’ then cutting him in twain and forming two backs, one to the one and the other to the second” (see Bacher, “Ag. Pal. Amor.” i. 547, iii. 585). The same statement is given in Moses ha-Darshan’s Bereshit Rabbati (“Pugio Fidei,” p. 446, Paris, 1651).

“The difference in the interpretation is that, according to Jeremiah’s opinion, Adam had both sexes, and was thus a real hermaphrodite in the old mythical sense, identical with that conception of Hermes in which he is understood to be the ‘logos alethinos,’ the son of Maya, the bisexual primeval man of the East … Nevertheless the view of R. Jeremiah is quoted by the Christian Fathers, who were at pains to refute this ‘Jewish fable.’ Augustine, in his commentary De Genesi ad Litteram 3:22, refers to it, and Strabo declared it to be ‘one of the damnable fables of the Jews.’
” (Jewish Encyclopedia, “Androgynos”)

http://www.jewishencyclopedia.com/view.jsp?artid=1508&letter=A

Rabbi Yeremiah, the son of Elazar, said, “When the Holy One—blessed be He!—created Adam, He created him an androgyne, for it is written (Gen. v. 2), ‘Male and female created He them.'” Rabbi Sh’muel bar Nachman said, “When the Holy One—blessed be He!—created Adam, He created him with two faces; then He sawed him asunder, and split him (in two), making one back to the one-half, and another to the other.” (Midrash Rabbah, chapter 8)

The Judaic work of redemption, Tikkun Olam, or repair of the world, which is the Judaic’s duty to bring about by his own devices according to the Kabbalistic view of the rabbis, involves restoring man to his pre-fall hermaphroditic state, and also the reunion of the dumb, impotent male aspect of the Judaic god, the En Soph, with it’s female counterpart, the Shekinah.

Redemption is no more than the external manifestation of the inner state of tikkun (“restitution”) which depends on the deeds of Israel and a realization of the way of life which the Kabbalah preaches. The fact of tikkun is not something which depends on a miracle, but rather on human action … [the Messiah’s] coming is conditional upon the accomplishment of the task of Israel in the “tikkun of the world.” According to this latter view, there is a human and historical preparation for redemption and the Messiah will come automatically if this preparation is completed. This belief is widespread among the disciples of Isaac Luria, and it follows logically from the basic assumptions of Lurianic Kabbalah. (Encyclopedia Judaica, “Redemption”)

The main concern of Lurianic Kabbalah, as has been mentioned, is with the details of the process of tikkun … certain concluding actions have been reserved for man. These are the ultimate aim of creation, and the completion of tikkun, which is synonymous with the redemption, depends on man’s performing them. Herein lies the close connection between the doctrine of tikkun and the religious and contemplative activity of man, which must struggle with and overcome not only the historic exile of the Jewish people but also the mystic exile of the Shekhinah …” (Encyclopedia Judaica, “Kabbalah”)

Walter Kasper’s mentor, Martin Buber relays the Kabbalistic myth of tikkun as it relates to the Judaic hermaphrodite god:

“If you direct the undiminished power of your fervor to God’s world-destiny… you will bring about the union between God and Shekhinah …” (Tales of the Hasidim; the Early Masters 1947).

So, from the Vatican we receive a condemnation of the occult hermaphrodite doctrine, but the rabbis who profess the very same doctrine are identified as our “elder brothers in the faith” with whom we have a “shared spiritual heritage.”

This is the double-mind par excellence.

Benedict XVI and his elder brother, Rabbi Marvin Heir of the Orwellian Simon Wiesenthal outfit engaged in a double-mind inducing ritual at the Vatican in November of 2005. In the presence of Benedict and with his endorsement the rabbi exhorted Christians to put the Kabbalistic doctrine of Tikkun Olam and restoration of balance into practice:

“We must do everything in our power to unite those tents of the righteous and the just to do our share of ‘Tikun Olam,’ so that we can restore the balance and return to our Creator, the magnificent world he intended.” (“Jewish-Catholic Ties Advancing Says Benedict XVI,” Zenit Nov. 14, 2005)

http://www.zenit.org/article-14540?l=english

The Vatican Instills the Double Mind; The Judaic Hermaphrodite god

June 26, 2007

Here is an example of how the Vatican incapacitates it’s followers by instilling within them a double-minded psychosis. The Pontifical Council for Inter-religious Dialogue and The Pontifical Council for Culture produced a document in 2004 titied, “Jesus Christ the Bearer of the Water of Life (A Christian Relfection on the New Age)” which can be accessed at the Vatican’s website:

http://www.vatican.va/roman_curia/pontifical_councils/interelg/documents/rc_pc_interelg_doc_20030203_new-age_en.html

Within the document is the following insight into a belief held by many New Agers.

“The New Age which is dawning will be peopled by perfect, androgynous beings who are totally in command of the cosmic laws of nature. In this scenario, Christianity has to be eliminated and give way to a global religion and a new world order.”

This will be recognized as being correct by anyone who has studied the occult at any level of depth. The New Age teaches that man can return nature to paradise, it’s pre-fall state before there was male and female (conjunction of opposites, restoration of balance), and that man is obligated to work towards this end. But the Vatican leaves critical information out of it’s tome on the New Age. The stream of transmission for this occult belief within the Christian West is rabbinic Judaism, the religion of the hermaphrodite god who created the first man in it’s own image–as a hemaphrodite.

And God created man to his own image: to the image of God he created him: male and female he created them. (Genesis 1;27)

The rabbis interpret Genesis 1:27 to mean that Adam was created as a hermaphrodite (Er. 18a; Gen. R. 8:1; cf. also Jub. 2:14; 3:8). (Encyclopedia Judaica, “Adam”)

“Transmitted and developed through dualistic Gnosticism in the East, the notion of an androgynous creation was adopted by the (rabbinic) Haggadists in order to reconcile the apparently conflicting statements of the Bible. In Gen. ii. 7 and 18 et seq., the separate creations of man and of woman are described, while in chap. i. 27, “God created man in his own image, in the image of God created he him; male and female created he them,” their creation is described as coincident.

“In connection with the latter verse the Midrash states (Gen. R. viii.): “Jeremiah, son of Eleazar, says: God created Adam androgynous, but Samuel, son of Naḥman, says, He created him ‘double-faced,’ then cutting him in twain and forming two backs, one to the one and the other to the second” (see Bacher, “Ag. Pal. Amor.” i. 547, iii. 585). The same statement is given in Moses ha-Darshan’s Bereshit Rabbati (“Pugio Fidei,” p. 446, Paris, 1651).

“The difference in the interpretation is that, according to Jeremiah’s opinion, Adam had both sexes, and was thus a real hermaphrodite in the old mythical sense, identical with that conception of Hermes in which he is understood to be the ‘logos alethinos,’ the son of Maya, the bisexual primeval man of the East … Nevertheless the view of R. Jeremiah is quoted by the Christian Fathers, who were at pains to refute this ‘Jewish fable.’ Augustine, in his commentary De Genesi ad Litteram 3:22, refers to it, and Strabo declared it to be ‘one of the damnable fables of the Jews.’
” (Jewish Encyclopedia, “Androgynos”)

http://www.jewishencyclopedia.com/view.jsp?artid=1508&letter=A

Rabbi Yeremiah, the son of Elazar, said, “When the Holy One—blessed be He!—created Adam, He created him an androgyne, for it is written (Gen. v. 2), ‘Male and female created He them.'” Rabbi Sh’muel bar Nachman said, “When the Holy One—blessed be He!—created Adam, He created him with two faces; then He sawed him asunder, and split him (in two), making one back to the one-half, and another to the other.” (Midrash Rabbah, chapter 8)

The Judaic work of redemption, Tikkun Olam, or repair of the world, which is the Judaic’s duty to bring about by his own devices according to the Kabbalistic view of the rabbis, involves restoring man to his pre-fall hermaphroditic state, and also the reunion of the dumb, impotent male aspect of the Judaic god, the En Soph, with it’s female counterpart, the Shekinah.

Redemption is no more than the external manifestation of the inner state of tikkun (“restitution”) which depends on the deeds of Israel and a realization of the way of life which the Kabbalah preaches. The fact of tikkun is not something which depends on a miracle, but rather on human action … [the Messiah’s] coming is conditional upon the accomplishment of the task of Israel in the “tikkun of the world.” According to this latter view, there is a human and historical preparation for redemption and the Messiah will come automatically if this preparation is completed. This belief is widespread among the disciples of Isaac Luria, and it follows logically from the basic assumptions of Lurianic Kabbalah. (Encyclopedia Judaica, “Redemption”)

The main concern of Lurianic Kabbalah, as has been mentioned, is with the details of the process of tikkun … certain concluding actions have been reserved for man. These are the ultimate aim of creation, and the completion of tikkun, which is synonymous with the redemption, depends on man’s performing them. Herein lies the close connection between the doctrine of tikkun and the religious and contemplative activity of man, which must struggle with and overcome not only the historic exile of the Jewish people but also the mystic exile of the Shekhinah …” (Encyclopedia Judaica, “Kabbalah”)

Walter Kasper’s mentor, Martin Buber relays the Kabbalistic myth of tikkun as it relates to the Judaic hermaphrodite god:

“If you direct the undiminished power of your fervor to God’s world-destiny… you will bring about the union between God and Shekhinah …” (Tales of the Hasidim; the Early Masters 1947).

So, from the Vatican we receive a condemnation of the occult hermaphrodite doctrine, but the rabbis who profess the very same doctrine are identified as our “elder brothers in the faith” with whom we have a “shared spiritual heritage.”

This is the double-mind par excellence.

Benedict XVI and his elder brother, Rabbi Marvin Heir of the Orwellian Simon Wiesenthal outfit engaged in a double-mind inducing ritual at the Vatican in November of 2005. In the presence of Benedict and with his endorsement the rabbi exhorted Christians to put the Kabbalistic doctrine of Tikkun Olam and restoration of balance into practice:

“We must do everything in our power to unite those tents of the righteous and the just to do our share of ‘Tikun Olam,’ so that we can restore the balance and return to our Creator, the magnificent world he intended.” (“Jewish-Catholic Ties Advancing Says Benedict XVI,” Zenit Nov. 14, 2005)

http://www.zenit.org/article-14540?l=english

The Vatican Instills the Double Mind; The Judaic Hermaphrodite god

June 26, 2007

Here is an example of how the Vatican incapacitates it’s followers by instilling within them a double-minded psychosis. The Pontifical Council for Inter-religious Dialogue and The Pontifical Council for Culture produced a document in 2004 titied, “Jesus Christ the Bearer of the Water of Life (A Christian Relfection on the New Age)” which can be accessed at the Vatican’s website:

http://www.vatican.va/roman_curia/pontifical_councils/interelg/documents/rc_pc_interelg_doc_20030203_new-age_en.html

Within the document is the following insight into a belief held by many New Agers.

“The New Age which is dawning will be peopled by perfect, androgynous beings who are totally in command of the cosmic laws of nature. In this scenario, Christianity has to be eliminated and give way to a global religion and a new world order.”

This will be recognized as being correct by anyone who has studied the occult at any level of depth. The New Age teaches that man can return nature to paradise, it’s pre-fall state before there was male and female (conjunction of opposites, restoration of balance), and that man is obligated to work towards this end. But the Vatican leaves critical information out of it’s tome on the New Age. The stream of transmission for this occult belief within the Christian West is rabbinic Judaism, the religion of the hermaphrodite god who created the first man in it’s own image–as a hemaphrodite.

And God created man to his own image: to the image of God he created him: male and female he created them. (Genesis 1;27)

The rabbis interpret Genesis 1:27 to mean that Adam was created as a hermaphrodite (Er. 18a; Gen. R. 8:1; cf. also Jub. 2:14; 3:8). (Encyclopedia Judaica, “Adam”)

“Transmitted and developed through dualistic Gnosticism in the East, the notion of an androgynous creation was adopted by the (rabbinic) Haggadists in order to reconcile the apparently conflicting statements of the Bible. In Gen. ii. 7 and 18 et seq., the separate creations of man and of woman are described, while in chap. i. 27, “God created man in his own image, in the image of God created he him; male and female created he them,” their creation is described as coincident.

“In connection with the latter verse the Midrash states (Gen. R. viii.): “Jeremiah, son of Eleazar, says: God created Adam androgynous, but Samuel, son of Naḥman, says, He created him ‘double-faced,’ then cutting him in twain and forming two backs, one to the one and the other to the second” (see Bacher, “Ag. Pal. Amor.” i. 547, iii. 585). The same statement is given in Moses ha-Darshan’s Bereshit Rabbati (“Pugio Fidei,” p. 446, Paris, 1651).

“The difference in the interpretation is that, according to Jeremiah’s opinion, Adam had both sexes, and was thus a real hermaphrodite in the old mythical sense, identical with that conception of Hermes in which he is understood to be the ‘logos alethinos,’ the son of Maya, the bisexual primeval man of the East … Nevertheless the view of R. Jeremiah is quoted by the Christian Fathers, who were at pains to refute this ‘Jewish fable.’ Augustine, in his commentary De Genesi ad Litteram 3:22, refers to it, and Strabo declared it to be ‘one of the damnable fables of the Jews.’
” (Jewish Encyclopedia, “Androgynos”)

http://www.jewishencyclopedia.com/view.jsp?artid=1508&letter=A

Rabbi Yeremiah, the son of Elazar, said, “When the Holy One—blessed be He!—created Adam, He created him an androgyne, for it is written (Gen. v. 2), ‘Male and female created He them.'” Rabbi Sh’muel bar Nachman said, “When the Holy One—blessed be He!—created Adam, He created him with two faces; then He sawed him asunder, and split him (in two), making one back to the one-half, and another to the other.” (Midrash Rabbah, chapter 8)

The Judaic work of redemption, Tikkun Olam, or repair of the world, which is the Judaic’s duty to bring about by his own devices according to the Kabbalistic view of the rabbis, involves restoring man to his pre-fall hermaphroditic state, and also the reunion of the dumb, impotent male aspect of the Judaic god, the En Soph, with it’s female counterpart, the Shekinah.

Redemption is no more than the external manifestation of the inner state of tikkun (“restitution”) which depends on the deeds of Israel and a realization of the way of life which the Kabbalah preaches. The fact of tikkun is not something which depends on a miracle, but rather on human action … [the Messiah’s] coming is conditional upon the accomplishment of the task of Israel in the “tikkun of the world.” According to this latter view, there is a human and historical preparation for redemption and the Messiah will come automatically if this preparation is completed. This belief is widespread among the disciples of Isaac Luria, and it follows logically from the basic assumptions of Lurianic Kabbalah. (Encyclopedia Judaica, “Redemption”)

The main concern of Lurianic Kabbalah, as has been mentioned, is with the details of the process of tikkun … certain concluding actions have been reserved for man. These are the ultimate aim of creation, and the completion of tikkun, which is synonymous with the redemption, depends on man’s performing them. Herein lies the close connection between the doctrine of tikkun and the religious and contemplative activity of man, which must struggle with and overcome not only the historic exile of the Jewish people but also the mystic exile of the Shekhinah …” (Encyclopedia Judaica, “Kabbalah”)

Walter Kasper’s mentor, Martin Buber relays the Kabbalistic myth of tikkun as it relates to the Judaic hermaphrodite god:

“If you direct the undiminished power of your fervor to God’s world-destiny… you will bring about the union between God and Shekhinah …” (Tales of the Hasidim; the Early Masters 1947).

So, from the Vatican we receive a condemnation of the occult hermaphrodite doctrine, but the rabbis who profess the very same doctrine are identified as our “elder brothers in the faith” with whom we have a “shared spiritual heritage.”

This is the double-mind par excellence.

Benedict XVI and his elder brother, Rabbi Marvin Heir of the Orwellian Simon Wiesenthal outfit engaged in a double-mind inducing ritual at the Vatican in November of 2005. In the presence of Benedict and with his endorsement the rabbi exhorted Christians to put the Kabbalistic doctrine of Tikkun Olam and restoration of balance into practice:

“We must do everything in our power to unite those tents of the righteous and the just to do our share of ‘Tikun Olam,’ so that we can restore the balance and return to our Creator, the magnificent world he intended.” (“Jewish-Catholic Ties Advancing Says Benedict XVI,” Zenit Nov. 14, 2005)

http://www.zenit.org/article-14540?l=english

Scoundrel, Eugene Fisher to Retire

May 17, 2007

EDITOR’S NOTE: Eugene Fisher’s role in the revision of Catholic teaching material and methods used in Catholic schools and seminaries to conformity with B’nai B’rith standards could not be overstated. His work was implemented with full support from the Vatican and the USCCB.

Bishops’ Catholic-Jewish expert of past 30 years prepares to retire

By Jerry Filteau
Catholic News Service

WASHINGTON (CNS) — Eugene J. Fisher said he currently has five books in the works and also hopes to do some teaching when he retires at the end of June after 30 years as associate director for Catholic-Jewish relations in the U.S. Conference of Catholic Bishops’ Secretariat for Ecumenical and Interreligious Affairs …

On his first trip to Rome after he was named the bishops’ director of Catholic-Jewish relations in 1977, he said, a top Vatican Christian unity official “took me aside and said, ‘Gene, you have to move forward in the American dialogue. You are paving the way for us.'” …

Cardinal Keeler, U.S. episcopal moderator of Catholic-Jewish relations since 1988, said Fisher’s work has not been limited to the United States. On the international scene “Gene has had a key role, and his work on the International Catholic-Jewish Liaison Committee has been crucial,” the cardinal said.

He added that Fisher is one of the people he turns to “when some difficulty arises.”

Fisher has received a couple of honorary doctorates and numerous awards from Jewish groups for his work. Twice two professors from Hebrew University in Jerusalem nominated him for the Nobel Peace Prize.

He has attended meetings of the International Catholic-Jewish Liaison Committee since 1978 and has been a Vatican-appointed member since 1980, when he also was named a consultor to the Vatican’s Commission for Religious Relations With the Jews.

He earned his doctorate in Hebrew culture and education from New York University in 1976, writing his thesis on the treatment of Jews and Judaism in Catholic textbooks — a field in which he says he has seen tremendous progress over the years. His critiques of the treatment of Judaism in Catholic educational materials have been used as a resource in revamping catechetical texts in many countries.

“The church has two delivery systems” for its teaching, he said. “One is the classroom, one is the liturgy and the pulpit.” In both areas Catholics now receive an entirely different message about Jews and Judaism than they did for nearly 2,000 years before Vatican II, he said.

The list of books and monographs Fisher has written or edited, many in collaboration with Jewish scholars, already runs two full pages single-spaced.

He said the five more he is currently working on are his memoirs; a collection of Cardinal Keeler’s writings on Jewish-Christian relations; a third and final edition of Pope John Paul’s texts on Jews and Judaism; a third edition of “Seminary Education and Christian-Jewish Relations,” last published in 1988; and a collection, with commentary, of papal, Vatican and USCCB texts on Jews and Judaism since the council.

Full Article:

http://www.catholicnews.com/data/stories/cns/0702766.htm

Eugene Fisher earned his doctorate at New York University in Hebrew Culture and Education, 1976. His doctoral thesis was: “The Treatment of Jews and Judaism in Current Roman Catholic Teaching”. Until 1977, Dr. Fisher was Director of Catechist Formation for the Archdiocese of Detroit, as well as adjunct professor of Sacred Scripture at St. John’s Seminary in Plymouth, Michigan, and for the Religious Studies department of the University of Detroit. Dr. Fisher was appointed to his present post as Executive Secretary of the Secretariat for Catholic-Jewish Relations of the National Conference of Catholic Bishops (NCCB) in May of 1977. He succeeded Father Edward H. Flannery, who had held the post since its establishment in 1968 as part of the NCCB Secretariat for Ecumenical and Interreligious Affairs. In 1981 he was named Consultor to the Vatican Commission for Religious Relations With the Jews. He is one of nine Consultors to the Vatican Commission worldwide and one of two Americans. He is also a member of the International Catholic-Jewish Liaison Committee representing the Holy See. He has lectured widely throughout the United States, Canada and Europe. In 1995, a book he co-edited with Rabbi Leon Klenicki, John Paul II, Spiritual Pilgrimage: Texts on Jews and Judaism (Crossroad) won the National Jewish Book Award in the Jewish-Christian Relations category. He has published some 20 books and over 250 articles in the field of Jewish-Christian relations.

http://www.jcrelations.net/en/?item=1108

Scoundrel, Eugene Fisher to Retire

May 17, 2007

EDITOR’S NOTE: Eugene Fisher’s role in the revision of Catholic teaching material and methods used in Catholic schools and seminaries to conformity with B’nai B’rith standards could not be overstated. His work was implemented with full support from the Vatican and the USCCB.

Bishops’ Catholic-Jewish expert of past 30 years prepares to retire

By Jerry Filteau
Catholic News Service

WASHINGTON (CNS) — Eugene J. Fisher said he currently has five books in the works and also hopes to do some teaching when he retires at the end of June after 30 years as associate director for Catholic-Jewish relations in the U.S. Conference of Catholic Bishops’ Secretariat for Ecumenical and Interreligious Affairs …

On his first trip to Rome after he was named the bishops’ director of Catholic-Jewish relations in 1977, he said, a top Vatican Christian unity official “took me aside and said, ‘Gene, you have to move forward in the American dialogue. You are paving the way for us.'” …

Cardinal Keeler, U.S. episcopal moderator of Catholic-Jewish relations since 1988, said Fisher’s work has not been limited to the United States. On the international scene “Gene has had a key role, and his work on the International Catholic-Jewish Liaison Committee has been crucial,” the cardinal said.

He added that Fisher is one of the people he turns to “when some difficulty arises.”

Fisher has received a couple of honorary doctorates and numerous awards from Jewish groups for his work. Twice two professors from Hebrew University in Jerusalem nominated him for the Nobel Peace Prize.

He has attended meetings of the International Catholic-Jewish Liaison Committee since 1978 and has been a Vatican-appointed member since 1980, when he also was named a consultor to the Vatican’s Commission for Religious Relations With the Jews.

He earned his doctorate in Hebrew culture and education from New York University in 1976, writing his thesis on the treatment of Jews and Judaism in Catholic textbooks — a field in which he says he has seen tremendous progress over the years. His critiques of the treatment of Judaism in Catholic educational materials have been used as a resource in revamping catechetical texts in many countries.

“The church has two delivery systems” for its teaching, he said. “One is the classroom, one is the liturgy and the pulpit.” In both areas Catholics now receive an entirely different message about Jews and Judaism than they did for nearly 2,000 years before Vatican II, he said.

The list of books and monographs Fisher has written or edited, many in collaboration with Jewish scholars, already runs two full pages single-spaced.

He said the five more he is currently working on are his memoirs; a collection of Cardinal Keeler’s writings on Jewish-Christian relations; a third and final edition of Pope John Paul’s texts on Jews and Judaism; a third edition of “Seminary Education and Christian-Jewish Relations,” last published in 1988; and a collection, with commentary, of papal, Vatican and USCCB texts on Jews and Judaism since the council.

Full Article:

http://www.catholicnews.com/data/stories/cns/0702766.htm

Eugene Fisher earned his doctorate at New York University in Hebrew Culture and Education, 1976. His doctoral thesis was: “The Treatment of Jews and Judaism in Current Roman Catholic Teaching”. Until 1977, Dr. Fisher was Director of Catechist Formation for the Archdiocese of Detroit, as well as adjunct professor of Sacred Scripture at St. John’s Seminary in Plymouth, Michigan, and for the Religious Studies department of the University of Detroit. Dr. Fisher was appointed to his present post as Executive Secretary of the Secretariat for Catholic-Jewish Relations of the National Conference of Catholic Bishops (NCCB) in May of 1977. He succeeded Father Edward H. Flannery, who had held the post since its establishment in 1968 as part of the NCCB Secretariat for Ecumenical and Interreligious Affairs. In 1981 he was named Consultor to the Vatican Commission for Religious Relations With the Jews. He is one of nine Consultors to the Vatican Commission worldwide and one of two Americans. He is also a member of the International Catholic-Jewish Liaison Committee representing the Holy See. He has lectured widely throughout the United States, Canada and Europe. In 1995, a book he co-edited with Rabbi Leon Klenicki, John Paul II, Spiritual Pilgrimage: Texts on Jews and Judaism (Crossroad) won the National Jewish Book Award in the Jewish-Christian Relations category. He has published some 20 books and over 250 articles in the field of Jewish-Christian relations.

http://www.jcrelations.net/en/?item=1108