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For centuries, the history of Christianity has been located in Europe. However, it has been moving steadily southward. In this text I will explore the concept of religious in the "Lusophone Atlantic" (proposed by Sarró and Blanes, 2009 ), "highlighting historical and contemporary exchanges in this continuum and situating research within recent scholarship, regarding the ‘Atlantic,’ religious diasporas and contemporary Christianity." (Sarró &#38; Blanes, 2009:52). Corroborating the views of the authors but going beyond, the scope of this project is not only the "Lusophone" but also other areas of the Caribbean and Latin America that experienced slavery, taking portent conceit extended as high than simply linguistic one. My intention is observer the flux of Christianities in conjunction with other local (congolese) practices across the Atlantic, specially Cuba and Brazil,offering an overview of the basic literature and some clues for further comparative analyses.I will offer ethnographic data on the Palo Monte, an afro cuban religion of Bantu influence whose origin is attributed to the arrival of African slaves on Cuban soil, specially the "Bakongo"(Fuentes Guerra et Schwegler, 2005 ; Rojas-Primus et Schwegler, 2010) and Terecô, in Maranhão, Brazil, where the main "spirit", Légua Boji Buá da Trindade comes from Cabinda and says that he is an "old angolan".My intention is to discuss the sense of "belonging" in two afro religions, in Cuba and Brazil, both having mythical ancestry as the current region of Congo and Angola (specifically Bas Congo), their religions practices and the types of Christianity that have thrived most successfully in the South (Fancello &#38; Mary, 2012).