By Giorgio Forattini
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Extra info for Andreácula: Andreotti story 1976-1993
G. Giudici, Discorso sopra l'articolo 355 della costituzione cisalpina riguardante il culto (Milan: 1791), 3132. "24 Along the same lines G. M. . . . 25 It was inconceivable, however, that Jews be permitted to retain their distinct religion and customs; "embracing the universal brotherhood," to borrow Giudici's phrase, meant conversion. Conversion of the Jews was always the ultimate goal. But for the Jansenists conversion was to be more than just a means to bring about the end of Judaism as a rival religion and a visible reminder of the failure of evangelism.
See H. Graetz, "Voltaire und die Juden," Monatschrift für die Geschichte und Wissenschaft des Judentums 17 (1868): 161174, 200223. 33. Herbert Solow points out that these attacks were part of a lifelong struggle to discard a heritage of Christianity and the Bible. See "Voltaire and Some Jews," Menorah Journal 13 (1927): 186197, and Peter Gay adds that the aspersions addressed to Jews were ultimately aimed at Christians, in The Party of Humanity: Essays in the French Enlightenment (New York: Knopf, 1964), 97108.
G. A. Sala, Diario romano degli anni 17981799 (Rome: 1888). 57. R. De Felice, "Problema ebraico," 716717. 58. 56] next page > page_36 < previous page page_36 next page > Page 36 The emancipation restored the Jews to free and open dealings with their Christian countrymen. " Therefore when the Assembly of Jewish Notables and the Great Sanhedrin met in Paris (in 1806 and 1807 respectively), these issues were foremost among their deliberations. " Jews would also assimilate better if there were fewer of them, and to achieve this the Sanhedrin required each consistory, or geographical administrative unit for Jews, to see to it that every third marriage was contracted between a Jew and a Christian.
Andreácula: Andreotti story 1976-1993 by Giorgio Forattini