For being one badly that it reaches the central nervous system, the anxiety tends indirectly, to take anxious the series too much pathological, even though emotional complications and spirituals. For being our century, most advanced it enters all excessively, with science in increase and depreciation of the human being in the direction of it uses it for the diverse ends that the man can carry through, the concerns has increased, the anxiety is reflected in the exterior of the people, and this we see for the individualizado behavior of the people. Kevin Johnson brings even more insight to the discussion. But it has a dimension beyond the concerns, and that they can be reached with the application of the faith, living deeply to each day the routes guided through the word of God. I – CAUSES OF THE ANXIETY. We have that for the definition of the studies that psychology with clarity leaves in them to the learning on the anxiety: it is an emotional state characterized by its intra-fraudulent way, and prints the inquietude and fear; always lined up for the desencadeante process of disorganization of all the nervous functional system of the individual; then it is possible to see and to be able to understand some of the causes that a classroom of people does not only search, even so the anxiety has reached in bigger percentage of the house of the twenty to the thirty years, the women, usually this percentage is not taxing rule, and when we look at for the word of God we see that the woman was made more fragile vase, is possible to explain this great number of the following starting point: With the requirements of our century, the woman has if seen she seems that obliged to enter in the marketing context, and as its levels they are as more fragile vase, does not obtain to develop to the same height of the potentiality of the man.
In Brazil, since the primrdios of history the presence of the Portuguese colonizadores is notable that said to have as objective first the evangelizao of the indians. However, it was evident that its pretensions turned it existing wealth in the region. (FERNANDES, 2000, P. 20) Evangelizar the natives was the form found for the Europeans to keep the control to get its ends, that is, the conquest of the region of that capital brought it. Analyzing the picture of this time around religious education, it is possible to notice a nimbleness directed to an education of frame, focado in the premises of an only religion, to the one of the colonizadores. We perceive as soon as consequentemente, the first schools, directed and kept for religious, destined to transmit it the religion together with the European culture, without consideration of alternatives. With the padroado system of in colonial Brazil, religious congregations and orders remained predominant in the free education of the religion catholic, even so had much interference on the part of the state in the ecclesiastical subjects.
Being thus the education of the religion, if ' was integrant part of the pertaining to school resume in the instrument direction; ' coercitivo' ' , domination. Since Brazil Colony, the religion catholic was the only one allowed in Brazil Empire that, for force of the forced agreement of Rome, continued being the official religion. With everything, in the first constitution politics of the Empire of Brazil it still does not have mention the education, thus continuing the education of the religion with Church in its privilege and sub judice of the State. Religious Ensino starts to be a strong ideological device of the State and, all system if it becomes doctrinaire, dogmtico and intolerante of predomination Catholic Roman. The independence or descolonizao processes, occurrences since the beginning of century IX until our days, had been responsible for important changes in this picture.
All the Christians had been dispersed for the surrounding cities, except the apstolos. However, from this fact, the persecutions had happened of sporadical and located form. In year 67 d.C only is that the persecution against the followers of Jesus, had happened of universal form. Fox (CPAD, 2003) describes the ten great persecutions under the Roman Empire, that go of emperor Nero (67 d.C.) to emperor Diocleciano (312 d.C.), in almost two centuries and way of implacable martyrdom, cruelty and bath of blood registered in ecclesiastical history. However, although all these years, the church never left to exist and to continue to grow. At this time, to confess to be Christian, was the same that to be signed its proper sentence of death. Inside of this context of sufocamento of the faith and the Christian certification, the historicidade of the small Christian communities, as well as the apostlica continuity, had been inhibited according to factors that Aramis (Light and Life, 1999) indicates in them: ' ' …
1. The modstia and the simplicity of the apstolos did not become them biographical object of analysis for the first Christians; 2. The absence of a lasting historical perspective, on the part of the primitive church; 3.O silence of secular history before the o primitive Christianity; 4. The advent of the apostlica succession; 5. The increasing rivalry between the eastern church and occidental person and the race for the apostlicas relics … ' '.
Before the period of emperor Severo (222-235), was forbidden to construct to Christian temples or ecclesiastical building. Soon, the only form of if congregating as church happened in the houses. Many had been the attempts of if finishing with the church and erasing of on the face of the land the Christianity, however they had not obtained. Therefore the more blood was spilled during the persecutions, more the church grew and if it multiplied for where it wants that the dispersed ones were.