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In this article we intend undertake a reading of ancient judaism, or veterotestamentary, in some of its main aspects, in contrast to the Machiavellian view of the role of religion in the organization and expansion of the State. The first step of this enterprise will be given by exposing the founding and delineanting features of the ancient Jewish tradition, especially in the books that make up the so-called Old Testament, demonstranting the using of religion in the ordination and expansion of the State, as well as in the formation of the individual. In a second moment we will demonstrate how to create a new Jewish tradition, influenced and influential on the ancient Greek world, early in the Christian era which will be assimilated and explored in its mystical bias in Renaissance humanism. This Hellenistic Judaism tradition will be best known and assimilated in the European erudite circles of the Renaissance. Finally, we will try to demonstrate how the constitutive features of ancient Judaism, to the detriment of Hellenistic Judaism, can be read in the light of Machiavellian description of the role of religion in the organization and expansion of the State and the formation of the individual.

Religious issues permeate the whole Rawlsian work. The problem is to know how people with different religious understandings can come to overlapping consensus. The solution to the problem of how political legitimacy can be achieved, despite religious conflict, and how, between citizens of different faiths, political justification can be pursued without reference to religious conviction is related to the idea of ​​public reason.

A sociedade israelense constitui um exemplo interessante de religião da política, ou seja, um exemplo de como a dimensão política de uma sociedade pode adquirir um aspecto religioso próprio, assumindo um caráter de sacralidade. No início da experiência sionista acentua-se em Israel a religião do trabalho, a construção de um calendário cívico, a formação de uma nova identidade nacional. A partir da metade dos anos 1970, outros fatores prevalecem: a memória da Shoah, a construção de lugares do martírio nacional, o mito da resistência até o último homem. Chama-se a atenção, neste ensaio, para os percursos de uma sociedade civil que sente a necessidade de reescrever os contornos de sua identidade e remodelar a memória pública, pensando em si mesma como comunidade nacional. ; Israeli society constitutes an interesting example of the religion of politics, that is, an example of how the political dimension of a society may acquire a religious aspect of its own and assume a sacred character. In the beginning of the Zionist experience, the religion of labor, the construction of a civic calendar and of a new national identity gained importance. From the mid 1970's on, other factors have prevailed. They are: memories from the Ha-Shoah, the construction of national martyrdom sites, and the myth of resistance until the last man. In this essay, the tracks taken by a civil society that feels the necessity of redefining the contours of its identity and remodeling its public memory, considering itself a national community, are emphasized.

The original forms of social organisation show the close interdependence between political and religious systems. The religious pregnancy attributed to the phenomenon of nationality is part of that scenery of genealogical proximity between the political and the religious. The founding myths through which nationalities legitimize and consecrate themselves are just one of the various ways of conferring religious dimension to the national reality. Being a creation of modern times, the national spirit follows and spreads at the same time that the process of secularization of the already been designated. ; As formas originárias de organização social mostram a estreita interdependência entre sistemas políticos e sistemas religiosos. A pregnância religiosa atribuída ao fenómeno da nacionalidade insere-se nesse cenário de proximidade genealógica do político e do teológico. Os mitos fundadores com que as nacionalidades se legitimam e sacralizam são apenas uma das várias maneiras de conferir dimensão religiosa à realidade nacional. Sendo uma criação dos tempos modernos, o espírito nacional acompanha e difunde-se ao mesmo tempo que se intensifica o processo de secularização da sociedade ocidental. Assume, de modo paradoxal, o estatuto de "Deus da Modernidade" como já foi designado.

The original forms of social organisation show the close interdependence between political and religious systems. The religious pregnancy attributed to the phenomenon of nationality is part of that scenery of genealogical proximity between the political and the religious. The founding myths through which nationalities legitimize and consecrate themselves are just one of the various ways of conferring religious dimension to the national reality. Being a creation of modern times, the national spirit follows and spreads at the same time that the process of secularization of the already been designated. ; As formas originárias de organização social mostram a estreita interdependência entre sistemas políticos e sistemas religiosos. A pregnância religiosa atribuída ao fenómeno da nacionalidade insere-se nesse cenário de proximidade genealógica do político e do teológico. Os mitos fundadores com que as nacionalidades se legitimam e sacralizam são apenas uma das várias maneiras de conferir dimensão religiosa à realidade nacional. Sendo uma criação dos tempos modernos, o espírito nacional acompanha e difunde-se ao mesmo tempo que se intensifica o processo de secularização da sociedade ocidental. Assume, de modo paradoxal, o estatuto de "Deus da Modernidade" como já foi designado.

At the margins of modern medical practice, pushing the very limits of science, and indefatigably rendering the precincts of public discourse, still functional remnants of Christian civilization continue to provide care for the hopeless, perform healing sacraments for the incurable, and curate objects of votive devotion for the suffering and needy. These public services go largely unaccounted for, though they secure an ordered world, structure perception, and serve as ontological anchors. Lost in the vague, scientifically unrarified notions of spirituality that brace a general, undifferentiated worldwide metaphysical experience and disregard immense cultural, functional, geographic and performative distinctness, Catholic sacramental practices aimed at alleviating suffering and promoting healthy lifestyles are receiving only marginal mention in scientific literature(1), despite the fact that they make up daily reality in large parts of contemporary Europe and Latin America. Writing this editorial from the Northeast of Brazil, where traditional religious practice has sustained generations through the calamities of severe droughts, slavery, extreme poverty, high child mortality, failed political orders, and a harsh global economic reality, it is difficult to underestimate the power of sacramental experience to sustain a cultural identity. It was defined the concept of care of the sick in the context of the religious experience of the Northeast of Brazil which is historically relevant to health promotion. Until the emergence of national health care in the late nineteenth century, it was largely the order of the Franciscan friars that was charged with promoting healthy lives in the region. The Catholic concept of care that guided their efforts structures three procedural reality principles: the psychological reality of the transference to the person in one's charge (care/caritas), the performative practice of religious sacrament such as the anointment of the sick or ex-voto devotionals, and the physical object ...

This article reflects on religions and religiosities as issues concerning historical studies based on concepts and categories belonging to the History of the Present Time. To do this, it starts from the verification of the presence of religion in our present time and the expansion of this presence, particularly in the contemporary political field. It presents, as an introduction, a brief overview of the studies on religions and religiosities, highlighting etymological and epistemological elements that delimit the field at stake. Also, it discusses the place of memory in the frame of religions – more specifically, in Christian denominations – based on the analytical tools proposed by Danièle Hervieu-Léger. And, finally, it addresses the reflection on memory through a brief analysis of data regarding religious conversion in Brazil, also referring to Christian denominations, during the last 20 years. Keywords: religion; memory; history of the present time ; O Este artigo reflete sobre as religiões e religiosidades como problemáticas concernentes aos estudos históricos a partir de conceitos e categorias da História do Tempo Presente. Para tanto, parte da constatação da presença da religião em nosso presente e da ampliação dessa presença, particularmente, no campo político contemporâneo. Apresenta, a título introdutório, um breve panorama dos estudos sobre as religiões e religiosidades, ressaltando elementos etimológicos e epistemológicos que demarcam o campo em questão. Além disso, disserta sobre o lugar da memória na conformação das religiões – mais especificamente, das denominações de cunho cristão – a partir das ferramentas analíticas propostas por Danièle Hervieu-Léger. E, por fim, problematiza a reflexão sobre a memória mediante uma breve análise de dados referentes à conversão religiosa no Brasil, referentes igualmente às denominações de cunho cristão, durante os últimos 20 anos. Palavras-chave: religião; memória; história do tempo presente.

In this work, the author focuses on the difficulties and contradictions faced by human rights when faced with movements that demand the presence of religion in the public sphere. He proposes an alliance between the different theologies of liberation existing in different religions and counter-hegemonic conceptions of human rights