In this point we find interesting to give a vision amplified on this obligatory action. An article in the Magazine of History, n 138, So Paulo, July of 1998, Maria Corassin Luiza, of the Department of history of this Magazine, makes an excellent boarding on the Obligatory Charity as being a form of popular pressure in the society delay-old Roman. On the basis of the analysis of the heathen city and the Christian community, if detached two types of givers: the Evrgeta and the Christian. The Evergetismo is a term brother-in-law for the French historian. the Boulanger (1923) and drift of Greek EEPYETW (' ' I make good obras' '). (A valuable related resource: Aksia). This term indicates the practical one, in the classic world, of luxurious gifts for community of pparently disinterested form. Paul Veyne standed out, in referring to the Evergetismo and the charity, that evrgeta donates for different reasons: to mark its social distinction, for patriotism, civic sense: its gesture dirige it this real world. Evrgeta dirige it the considered people as the set of the citizens.

We also cannot, I tie to subestimar it that, in old Rome, special in the republican period, it was basic reference of the existencial purpose of each one. Beyond the social obligation that evrgeta had stops with the co-citizens, the rhetoric of the Roman people can itself be said that it also was lead for a responsibility sense, on, to basic the republican education, in which the city was an extension of the family and gens. On the other hand, the Christian giver, puts in practical its charity to acquire merit of God ahead: its generosity if dirige to another world. The target of the Christian giver is the poor persons, understood as a social and moral category, not civic. The existence of the poverty in the society Roman led to the despadronizado behavior of the civic actors.