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The God who is unknown paths of holiness

O signs Christian moves and works with the others like the disciples of Emmaus. They were on their way to the village of Emmaus in conjunction with a stranger ("Do not know, therefore anything that happens here?") Had to share the same bread for him to recognize in Jesus (cf. Lk 24:13-35).
from the Unknowable is as unknown and that the Lord always comes in the home and its : "Behold, I come as a thief" (Rev. 16.15; cf. 3.3). Those who believe in him are called constantly to recognize it, resident away or come from elsewhere near unrecognizable or separated brother, approached on the street, locked up in prisons, housed at the derelict, or ignored, almost mythical, in a region beyond our borders. The "mystical" always breaks in the church as a damper, an importunate, a stranger. It was so for all the great spiritual and apostolic movements. By contrast, every Christian is tempted to become an interrogator, such as Dostoevsky, and to eliminate the stranger.
This brings us back to something more disturbing yet, but fundamental to the Christian faith: God is the stranger, who does not know it, while believing in him , he remains a stranger to us, in the thickness of human and our relationships. But he is also misunderstood, and he who does not want to acknowledge that, as John says, is not "accepted" at home, his (cf. Jn 1:11). It is on this, finally, that we will be judged, this is the definitive examination of the true Christian life: we welcome the stranger, visited the prisoner, gave hospitality to the other (cf. Mt 25:35-36)?
We must be realistic. The church is a society. Now, each company is defined by what it excludes. It is differentiating. Form a group of strangers is to create. Here is a bipolar structure, vital to every society: it puts an "outside" because there is "between us", because it delineates a border inside the country, the "other" because the body takes a "we."
This law is also a principle of elimination and intolerance. She holds a master in the name of a truth defined by the group. Dall'estraneo to defend themselves, it is absorbed or it island. Conquista y pacify : two identical terms for the ancient English conquistadors. But perhaps just as we do, even while claiming to understand others and, in the field of ethnology, for example, to identify with what we know about them and (we think) better than them?
Just because it is also a company, although a particular genre, the church is always tempted to contradict what he says, to defend himself, to obey this law that excludes or suppresses the outsiders, to identify the truth with what it says about same, to count the "good" according to its members visible, to bring God to be nothing but the justification and the 'idol' of an existing group. History shows that this temptation is real. This poses a serious problem: can a society that witnesses God and not merely to make God your possession? The Christian experience deeply
rejects this reduction to the law of the group, which results in a movement of incessant passing. You could say that the church is a cult that never accepts to be. It is constantly drawn out of his mind by those "outsiders" that take away his property, which always surprise the elaborations and institutions laboriously acquired, and recognizes that the living faith little by little, the Thief, the coming One.

( Michel de Certeau , never without the other , Qiqajon, Bose 1993)