quo vadis?

Het meest kenmerkend aan menselijke opinievorming is ons opportunistische 'eindstandpunt':
de conclusie is wat ons voorkomt als 't waarschijnlijkste, winstgevendste, minst problematische of iets der-gelijks. Sjapo schreef vanuit zijn 'state of mind' als Joods Romeins/Grieks staatsburger geboren in Tarsus
{Mersin/Zuid Klein Asia}: farizeeer die eerst Yehosjoea's volgelingen achter- & vervolgde/afstrafte & na z'n
bekering op weg naar Damascus {Qumran?} zelf een 'apostel' van Yesjoea werd, bekend van zijn brieven tussen 50/60. De broer van Yesjoe Ya'akov werd leider van zijn volgelingen in Yeroesjalayiem voor de op-
stand & was orthodoxer/joodser dan Sjapo met z'n wat meer 'internationale' benadering v/d 'wederkomst'!
De vier evangelieschrijvers tussen 70/100 [her]schreven hun 'relipropaganda' in 't licht van de bestaande poli-tieke situatie naar de Romeinen/Grieken verontschuldigend & naar de overwonnen joodse opstande-lingen toe 'beschuldigend'. Flavius Josefus was door heersende kringen aangesteld als bevelhebber van Galilea bij de opstand [geboren in 37 & dertig jaar later 'commandant in Yodfat/Yotapata] & na z'n over- gave pro-Romeins, verontschuldigend/verklarend/aanpassend! Hetzelfde gaat dan ook natuurlijk op voor
praktisch alle geschillen, conflicten, oorlogen, verliezers/overwinnaars: men past zich aan de uitslag aan?!
Kijk maar naar de Twee Wereldoorlogen, dekolonisatie & neokolonialisme, Iran/Irak-affaires, de contra's
& ex-bondgenoten die de grootste vijanden/terroristen worden, vredesverdragen & herbewapeningen her &
der op de aardkloot. In our later analysis of modes of resistance of dominated populations we articulate
also the concept of the trickster's speech & some argue notions of hegemony whereby the dominated one always comply with domination, claiming that the appearance of hegemony is only the "public script" that serves the purposes of both the colonizer and the colonized in situations of nearly total domination:
"In this respect, subordinate groups are complicitous in contributing to a sanitized official transcript, for
that is one way they cover their tracks!" It follows therefore that what might appear as accomo-dation to the culture of the dominating population might be, in fact, the very opposite. Although such kind
of tricksterism is common among oppressed populations, the Christians text in the end will habe none of it? And as he went out of the gate he saw the Lord entering Rome; and when he saw him he said,
"Lord, whither (goest thou) here?" {QUO VADIS?} And the Lord said to him, "I am coming to Rome to be crucified!" And Peter said to him, "Lord, art thou being crucified again?" He said to him, "Yes, Peter, I am being crucified again!" And Peter came to himself: and he saw the Lord ascending into heaven; then he returned to Rome rejoicing and giving praise to the Lord, because he said, "I am being crucified"; (since) this was to happen to Peter. So he returned to his brethren & told them what had been seen by him;
and they were grieved at heart, and said with tears, "We entreat you Peter, take thought for us that are young." And Peter said to them, "If it is the Lord's will, it is coming to pass even if we will not have it so. But the Lord is able to establish you in your faith in him, & he will lay your foundation on him and enlarge you in him, you whom he himself has planted, so that you may plant others through him. But as for me,
so long as the Lord wills me to be in the flesh, I do not demur; again, if he will take me, I rejoice and am
glad!" And while Peter was saying this & all the brethren were in tears, four soldiers arrested him and took him to Agrippa. And he in his anger ordered that he be charged with irreligion and be crucified.
We see clearly from this [kind of] text that the question of the proper behavior under persecution was an
active issue among Christians at the time of production of the first versions of the Rabbi Eli'ezer's story ...
We can see dramatized within the texts the competing ideological voices and their reasons: Shall we run away to continue doing the Lord's work, or be crucified with Christ? These texts make their
conclusions absolutely clear: Christian teachers must accept martyrdom in accord with the exemplum of their Lord. In feite bestaat er dus eigenlijk helemaal geen 'ideale oplossing' meer: al onze gevoelens,
gedachten, daden & keuzemogelijkheden zijn 'n kwestie van accomodatie ~ aanpassing aan onze huidige omstandigheden.