The search for religious orientation appears as a return to the primary socialization: desire of being well-taken care of, the abandonment, the difficulty to deal with the tension of the guilt. The primary socialization of individuals (Giddens, 2005; Erikson, 1986) is responsibility of the family. At the moment of conversion to the Universal Church the person lives deeply what Giddens flame of secondary socialization, assumed for the Church. It remains to question that type of relation, that type of subjetivao, inside goes being formed of these institutions. What if it observes in the cults of the IURD is that its great auditorium composed for is become indebted, unemployeds, subempregados, sick of the spirit and the body, depressed people, alcoholics, people with serious familiar ruptures and so on. For Gomes (1996, P. 226), such human groups more seem a procession of extemporneos to modernity, because of it excluded. E, a time excluded of the work market, without official support and is of the net of mutual aid, on which the poor individuals and families in general count, its re-entry in the system becomes very difficult.
We have, therefore, the axiomatic relation of the anguish, the loss of the identity, the social context of the globalization with its requirements. A great mobilization of dislocated, misguided individuals, dislocated and at the same time imprisoned the values traditional. The religion appears in this context as the reverse speed-connection of the individual with the family and the society, what it remembers to Durkheim (2000) when pointing the social function of the religion. It is in this context of unreliability, of vulnerability, that these same individuals go constructing its families. Despite in the lack of adequate conditions of socialization of the members of this family in direction to the auto-affirmation, the basic confidence, defended for Erickson (1966). To become it the Universal one implies to accept that half terms or ambiguities in the reality do not exist, implies to accept that the world is divided between that they are libertos and the no-libertos, enters safe for Christ and the ones that are in the claws of the devil.