Among the recent books released by Luyten is one a little special of its kind, inasmuch as it publishes the main results of workshops held in Amsterdam last year (May 1988) on the issue of Theology and Homosexuality - more exactly, on the Practice of Gay Theology. But that colloquium itself was somehow special too in many regards: it was certainly one of the first times such an issue was given full consideration in an academic setting. Furthermore, although the number of participants was not considerable and the means very modest, this colloquium did not limit itself to mere academic idle talk (as it is unfortunately so often the case in academic gatherings!) but, on the contrary, came out with a solid output - that is, with excellent papers which should be an inspiration for many. And above all, perhaps, that colloquium was the fruitful result of a challenging international cooperation which it is not without interest to recall - and I am very grateful to the editor of DABAR who invited me to comment on the meaning of that event.

A few months before the last May colloquium, in December 1987, the St. Sebastiaan Group of the KTUA had invited me to share some reflections in the wake of my earlier writings on gay liberation theology. I repeated it on several occasions: it was a real surprise and incredible emotion for me, as a French-Canadian scholar, to realize that there were people in the Netherlands who had bothered to take some interest in the essay which I had published nearly ten years before, and who had found some inspiration in it (considering, moreover, that the book - De Sodome à l'Exode - was in French, and hardly available at all in Europe). A Dutch periodical, De Bazuin, had even translated some of it into Dutch. (Actually, I think only Dutch people have enough curiosity, open-mindedness and tenacity to do this kind of thing...)

In the course of the discussions we had, around the St. Sebastiaan lecture, I was struck (among other things) by an observation someone made, - an observation which was in some way critical of the production of that «gay theology» we were all interested in. That observation notably pointed out to the fact that «gay theology» had a tendency to remain at the level of a project more than of a consistent reality; that it seemed to have problems to «take off», if one might say so. More precisely: that it spent a lot of time restating the essentially hermeneutic nature of all theology (including gay theology) but without grasping very much the task of undertaking that «theological hermeneutic of the gay condition», - more or less turning around in the hermeneutic circle, so to say, or even marking time in apologetics...

Except perhaps - and I guess there was some admirative envy in that acknowledgement - as far as lesbian/feminist theology was concerned, considering several inspiring topics developed by lesbian/feminist theologians. But, then, we also shared the impression that, inspiring though it was, this lesbian/feminist theology was obviously not adequate or sufficient as far as the needs of a more specifically gay male theology (and spirituality) were concerned, especially perhaps in this «AIDS Era», with its dramatic consequences for the gay male world in particular.

I must admit that I had to agree with that critical observation, although it annoyed and saddened me a little: having proposed De Sodome à l'Exode as a «signpost towards a gay liberation theology», I had really expected and hoped that other people, elsewhere, on their own, or - why not - in the wake of my own modest suggestions, would precisely have continued the job, articulated and unfolded that program. (And, I would say, all the more that I was myself forced to take some distance with theology : indeed, «gay theology» is seemingly not the safest way to find a job in a theological faculty...)

However, we had to acknowledge that, for all sorts of reasons, little has been done in that direction, and at least certainly not enough, considering the needs for further reflection on gay theology, ethics and spirituality. So, feeling genuine enthusiasm among the St. Sebastiaan group and dedicated support from Drs Jan van der Wal, I suggested that we organize a colloquium centered on the very practice of gay theology itself. I was of course myself very interested to take part in it, not only as a guest lecturer, this time, but more as a participant in a research community taking in charge its own theological responsibility: Gay theology is still mainly an exciting project , an inspiring utopia ? O.K., then, let's roll up our sleeves and make it... (I guess I was struck, in my early teens, taking the oath as a Boy Scout, by the words of the Troup Leader's speech: «And if there's no road before you, he concluded, open one...»)

My feeling today is that, modest as it may be, the result of this colloquium is already a concrete and encouraging sign of hope for the present and for the future. Indeed, in a liberation theology perspective, the task of producing a theological reflection from the inside of the gay world, from - and for - the heart of the gay experience, is irreplaceable. It is obviously not the only important challenge for gay christians - if only because theology is not the whole of the believing experience. Yet the theological «moment» of this experience is necessary, under pain, for that experience, to remain truncated, «un-intelligent», infantile.

Furthermore, the production of such a theological reflection, notably on a public and genuinely academic ground, also has an important political significance within the debates in the Churches, and especially the Catholic Church, currently threatened by very conservative trends (witness, the sadly famous «Pastoral Letter» of Cardinal Ratzinger on homosexuality...) In that respect, the St. Sebastiaan Group of the KTUA is to be given full credit - and merit - for its courage and inspiration in sponsoring the May 88 colloquium on gay theology, and Luyten for the publishing of its results.

It is certainly not a mere «accident» that such a colloquium took place in the Netherlands, considering the undeniable and courageous leadership that Dutch Christians have so often demonstrated in the opening of new paths for a new Christian understanding ans praxis. It is, on the other hand, a beautiful and meaningful coincidence that the proceedings of the colloquium are released in the neighbourhood of the 1989 edition of the Acht Mei Beweging Day. Indeed, in its own and modest way, this book is, I think, a contribution to the development ans strenghtening of this multifarious movement.

Finally, I want to say that it is with great pleasure and emotion that, as a Canadian sharing similar preoccupations in my own little part of the world, I am so given the chance - and the privilege - to take part, at least indirectly, in this inspiring movement. When I published De Sodome à l'Exode, ten years ago, I would certainly not have thought that this book would eventually be instrumental in the emergence of an exciting cooperation with young Dutch scholars on the theme of gay theology. I dare believe that it might be seen as a wink from the Holy Spirit, suggesting that we were probably not totally wrong, after all...

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