To search regarding the relation between illness x faith x cure is not one practical recent one. Del Volgo (1998, P. 8) detaches that ' ' the illness appeared for the Egyptians as the one badly and health as a good. Thus, health and illness presented characteristics of Divine manifestations or, still, Supremas' appearances; '. The author remembers in them that, ' ' in the Greco-roman medicine, the illness was considered as the consequence of a natural, ethical disequilibrium and aesthetic and the health would have as its equivalent felicidade' '. In Brazil, before the settling the diseases they were attenuated with the aid of the healer of the tribe who associated the use of grass to the religious rituals.
After the settling, to face the adversities caused for the illnesses in the course of the daily one, the inhabitants of the new colony, come of the European countries, appealed to who were to its reach: priests, surgeons, barbers, boticrios and obstetricians. The missionaries took care of of all luck of illnesses that tormented the life of the colonists until principles of century XVIII. For these religious ones, the illness was consequence of the sin or of the cunnings of the demon and, the cure was result of the divine will (TO SOUND, 2001, P. 9). Researchers such as Koening (2003), Matthews (2003), Oxman (1995) and Hall (2006) affirm that, people who profess some faith possess greater life expectancy that those that they do not live deeply practical religious. If to take the case of the Christianity, will find diverse agreements of this relation in the seniority and modernity. The interesting one is that old and modern dimensions subsistem in general in the people, in way that ideally to the times in them we hold as daily pay-modern, seeing for example in the health the blessing of God and in the illness its punishment, and to the times as modern, seeing in the health the result of happy genetic disposal, of resources economic and of knowledge to take care of of the hygiene and the feeding.