But would be mimese a condition human being or a rejection of the favour disclosed in Jesus Christ? This question is opportune when we perceive the present violence in the same world after the sacrifice of Jesus. When our parties of Christmas, far from representing the simplicity and the implications of a God who if becomes human being, continue being the party of who can and of who it has, feeding a fallacious reading of the joy who involves the event and camouflaging the violence that more if does not restrict to the universe of the religious sacrifices, but inhabits the world of men in all its meandros and with all its nuances. The logic of God is not the logic of the market In Jesus, God surpasses the logic of the cruentos sacrifices for the social balance, therefore it offers yourself as innocent victim and what it emerges of this gratuitousness is not the armistice, but the disruption with this same logic that, still today, continues to demand sacrifices. But which would be the difference enters the sacrifices of the mimtico desire and the sacrifice of Jesus? For one better clarification, we cite Jlio de Santa Ana, in the workmanship of Benedict Ferraro, great professor and assessor of the communities of base in Brazil: ‘ ‘ the first one is vitimrio. As it is martirial. The first one preserves the iniquity of the system. Rubio often expresses his thoughts on the topic. As redentora’ has a dimension; ‘. One is imposed as obligator, the other is gratuitous, fruit of an option for the love. Examples of the disruption with this logic, in its life do not lack: ‘ ‘ it turns another face ‘ ‘ ; ‘ ‘ Cesar what he is of Cesar ‘ ‘ ; ‘ ‘ he pardons seventy times seven ‘ ‘.. Rubio oftentimes addresses this issue.