E if the men are friends, do not have necessity of justice between them, to the step that to be mere just is not enough, not excusing a friendship feeling. In the truth, the raised form more of justice seems to contain an element of amizade' ' . The friendship possesss justice, is a good proportional, it is condition so that the State can be characterized by the peace, and because not happiness? It has seen that, while will have friendship, it can be said that it has justice, will not have, therefore the necessity of the State to make to be valid its power of coercion, mainly with respect to its ius puniendi, as measured of security and social control, treating itself here is clearly, of the substantial direction of friendship. Three are the main species of friendship: the friendship tied for the utility as main purpose, the friendship tied for the utility as immediate object and the so virtuous and well quista perfect friendship, most difficult of being conquered. The friendships based on the utility and the pleasure are friendships that if only characterize for the interest and by itself it does not have happiness, therefore as already displayed, this (happiness) must be understood as a good that by itself is autosatisfatria, these species of friendship is half for an egoistic satisfaction, since one of the parts sees to another one as a way that provides advantage to it, without exactly having any species of repayment. These models of friendship, therefore, are not constant in the solidarstico roll of the substantial concept of friendship. The friendship is not to give of what receiving it is not to perceive and if to import with the necessities of the other, exactly that in detriment of its proper one, from there appears the third and main species of friendship, the perfect friendship.
The mercy or popular devotion is born in the bulge of this desire weaves of them in revealing its louvor and love the Virgin Mother of God and Ours. II Iniciemos our reflection taking the following Biblical ticket: ' ' While Jesus thus spoke, a woman raised of the multitude and said: Happy the womb brought that you and the seios that you amamentaram' ' (Lc 11, 27). This expression sprouted of a simple woman who was present in way of multitude. It is the manifestation of louvor that demonstrates espontaneidade, and is not, therefore, fruit of a calculated meditation demoradamente. It is, we would say, a simple immediate impulse e, in certain innocent way. It is in direction last expression of popular mercy. Let us see the following definition: ' ' Popular mercy is the way for which the Christianity if incarnates in the diverse cultures and if manifest in the life of the people.
It is treated, therefore of different cultural manifestations of private or communitarian character, that in the scope of the Christian faith if states not with the elements of the Sacred Liturgy, but through the peculiar forms, that they are born 0f the sort the people, of its etnia or cultura' ' (KRIEGER, 2005, P. 6). That is, the popular mercy has its cradle in the contact of the Church with the most varied cultures. Some not well informed people, or badly formed (we are attemped in saying, ' ' deformadas' '), they assume that the Church ' ' it does not see with good olhos' ' the popular mercy. This, absolutely, not it is truth! What the Church? how Mother who is? if she worries is with the education of its children. The basic principle for the education of the people, in what it refers to the popular devotion, if establishes in the following terms: The popular cult to the Virgin (as well as the too much saints), must take the fidiciary office to look at for God, to adore it e, at the same time, to awake the conscience of the love and the service to the next one.