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This rift or fissure in the Catholic community is serious and thought provoking especially within the orthodox circles of the Roman Church.

The Christian Church is already fractured by many different denominations.

As Christiansen writes about these power players: and the leaders of the uvre Saint-Jacques in alliance with sympathetic elements in the French Church (read: the cardinal of Paris, the Jewish convert Jean-Marie Lustiger); in the second place, in the Vatican, and one of the negotiators of the 1994 agreement between Israel and the Holy Land.

But in his case, Christiansen acknowledges attenuating circumstances.

The two men both have different visions for a Hebrew-speaking Christian Church and the debate and rivalry complicate their mission.

Gourion wants the Jewish Christian Church to build a Christian community reflecting the real nature of the early Hebrew Nazarene Ecclesia called the Jerusalem Church in the Acts of the Apostles.

While the prophetic vision of bringing all men to Jerusalem as the house of the Lord of hosts is seriously considered in the revival of Hebrew Christianity, the Jewish rabbinate see a threat to the survival of Judaism with the rise of Jewish believers who believe in Jesus as the Jewish and Christian messiah.

The pathway to the expectations of the coming of the coming Messiah may bring some unexpected surprises to both Christians and Jews.

Jaeger had always supported an ecclesiastical jurisdiction, not for Jewish converts, but rather for the non-Arab Christians who have emigrated to Israel from Russia, Poland, the Philippines, etc. Christiansen writes hijacked Jaegers idea and turned it to the advantage of the Hebrew Catholics, who number fewer than 250 and are not even united by the Hebrew language, concentrated in the cities of Jerusalem, Jaffa, Haifa, and Ber Sheva.

The problem with all of this would seem to be that of wanting to divide the Church in Palestine into two parts, denying its Arab character and delegitimizing Patriarch Sabbah, who has always been against the idea of naming a bishop ad Judaeos.


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