The crisis of identity of the pentecostal cult Robert Dos Santos after-modernity goes to demand of the pentecostalismo a position more criticizes and reflexiva of its presence in the world in constant change. It is that the pentecostalismo will have to search a language contextualizada, even though the risky task there to face the challenge to construct a speech that justifies walked its in history, clearly, not abandoning never its orthodox principles, but always in the measure of a theology semiotics to signal new lights for that probably they will be in darknesses spirituals, but, on the other hand, they had opted to a suitable Christianity the culture of its time. Second, Jrgen Moltmann: The liberal theology is the loss of the center of the proper theology. Already the theology dialectic is the recovery of the center, but the loss of the horizon. Bonhoeffer brings in return for the theology the subject of the recovery of the horizon, already intudos for Barth and Bultmann, but still absent in its workmanships. The central formula of the dispersed theology of Bonhoeffer is: ' ' Christ and the world that if it became adulto' '.
Its life and reflection, fragmentary and incomplete, are an attempt to identify the problems, directing them for a solution. E, analyzing, such concept, as are that the church will have to answer to the world in the future, or exactly today, concerning its faith in Christ, leaving of a pentecostal theology? The reply it is that pentecostal theology e, specifically the pentecostal cult, must primar for the meaning only of the Word of God in the world of today. It is not possible to be church without the true identification with Christ and its Word. I think that the pentecostal cult, for being seen the times, under the optics of a theology of the emotions, suffers on the part from the academic critics and ecclesiastical descriptions, an unworthy attack, because she is necessary to consider that in the pentecostal cult the element key is not properly the religious emotions or feelings.