FOR ME, WHO IS JESUS CHRIST

FOR ME, WHO IS JESUS CHRIST? Reading Prezado allows to say to it who me is Jesus Christ for me. Jesus Christ is not one fbula; a myth; a legend; a trick; a fancy; a devaneio; a fiction; a story-da-carochinha; a invencionice; one launches virtual; a chimera; one simulacro; an utopia; one petrecho hirto of charola; a mirage; a niche object; an illusion; a prespio adornment; a light of ribalta; a proscnio; one prints; a cinzelado artificial result; one efgie. Not! JESUS CHRIST IS REAL! Jesus Christ is real for the skies (At.3: 21; Hb.7: 26); it is real for the celestial beings (Mt.4: 11; 26:53; 28:2 – 7; Mc.1: 13; 16:5 – 7; Lc.1: 26-38; 2:9 – 15; 22:43; 24:4 – 7; Jo.20: 12,13; At.1: 10,11; Hb.1: 4-14); it is real for the legitimate Christians, from there the primitive Christian denomination (At.11: 26); it is real for the children (Mt.19: 13-15; Mc.10: 13-16; Lc.18: 15-17); it is real for science (Mt.2: 1,2,9-11; Cl.4: 14); it is real for the nature (Mt.8: 26,27; Mc.4: 39-41; Lc.8: 24,25); it is real for feras (Mc.1: 13); the creation (Rm.8 is real for all: 18-23); it is real for its enemies, as much is that they envied it (Mt.27: 18; Mc.15: 10); it is real for the devil (Mt.4: 1-11; Mc.1: 13; Lc.4: 1-13); it is real for the demons (Mt.4: 1-11,24; 5:37; 7:22; 8:6,7,13,16,28 – 34; 9:32 – 34; 10:1,8,25; 11:18; 12:22 – 30,43-45; 13:19,28,38,39; 15:22,28; 16:23; 17:18 – 21; 25:41; Mc.1: 13,23-27,32,34,39; 3:11,12,15,22 – 30; 4:15; 5:1 – 20; 6:7,13; 7:25,26,30; 8:33; 9:17 – 29,38,39; 16:9,17; Lc.4: 1-13,33-36,41; 6:18; 7:21,33; 8:2,12,27 – 39; 9:1,38 – 42,49,50; 10:17,18 – 20; 11:14 – 26; 13:16,32; 22:3,31,53; Jo.6: 70; 8:44,48,49; 10:10; 12:31; 13:2,27; 14:30; 16:11; 17:15); it is real even though for the atheists In the truth the atheist, who the Sacred Holy Writs call fool (Sl.14: 1; 53:1), believes in the existence of Jesus Christ, as disclosed in Rm.1: 20. .

United States Street

It is this that I feel: indignation and repudiation. I explain: The pentecostalismo, since its renaissance in Los Angeles, California (U.S.A.), at the beginning of the passed century, has faced the resistance skeptic and hateful person of a great number of people. To the similarity of what it occurred with the first disciples in the Cenculo in Jerusalem, for occasion of the manifestation of the Espirito Santo and the evident one reality of the power of God (At.2.12-13), many had been arisen arrogantly against the irrefutable test of the present time of the promise of the spilling of the Spirit. On the participants of whom if it would become the fundante experience of the modern pentecostalismo, 1906 occurrence (in Los Angeles), being known as the Livening of the Street Azusa, had fallen again accusations of scandalous and little orthodox behavior for the context of the time. As much the secular media how much theological protestants and catholics, incessantly, vociferated hard critical against the pentecostais cults, taxing its members of histricos and its leaders of antiintellectuals. However, the contrary reactions to the incipient pentecostalismo had not been enough to hinder its growth. The notice of what Episcopal African occurred in that old temple of the Methodist Church, suggestively moved for Mission of Faith Apostlica, had attracted multitudes that, comings of all the parts of the United States and of other countries, had contributed for expansion of experience doctrine pentecostais. The impact of the Livening of the Street Azusa, in a short space of time (two years), generated pentecostais denominations in all the cities of the United States and in more than fifty nations spread for the world.

According to Dr. Eddie L. Hayatt, in its ' ' Fire on the Earth' ' (' ' Fire on the Terra' '), they is esteem that, of almost the six hundred and sixty million protestant Christians in the world, about six hundred million the denominations belong that, directly or indirectly, had been influenced by the Livening of the Street Azusa.

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