Even so, like a good pastor, Damian encourages these sinners to hope in God’s mercy through repentance. He rallies them to take a bold stand “against the importunate madness of lust. If the flame of lust burns to the bones, the memory of perpetual fire should extinguish it immediately.” He urges them not to let the “present satisfaction of one organ” cause them to be cast body and soul into everlasting fire. Calling them his brothers, he summons them to conversion: “If you were unable to spend time with Abraham far from the Sodomites, it is permitted to migrate with Lot, urged on by the destructive burning which is near at hand.”

Book of Gomorrah: An Eleventh-Century Treatise Against Clerical Homosexual Practices. By St. Peter Damian. Translated and edited by Pierre Payer. Wilfrid Laurier University Press. 108 pages. $38.95.

Anne Barbeau Gardiner, a Contributing Editor of the NOR, is Professor Emerita of English at John Jay College of the City University of New York. She has published on Dryden, Milton, and Swift, as well as on Catholics of the seventeenth century.

By the time he published the Book of Gomorrah around A.D. 1049, St. Peter Damian had been preaching for some time against homosexuality. He told Pope St. Leo IX, to whom he directed this work, that he needed his support against those who despised him for this preaching. While others in authority remained silent, he lamented, homosexuality kept spreading: “Vice against nature creeps in like a cancer and even touches the order of consecrated men.”

That homosexuality was indeed a problem at that time may be inferred from the fact that the vice was addressed at the Council of Rheims (A.D. 1049) in the canon de sodomitico vitio. Also, Damian received, in reply to his treatise, what he had requested from Leo IX, “a decretal writing as to which of those guilty of these vices ought to be deposed irrevocably from ecclesiastical orders; and to whom, truly taking the view of discretion, this office can be mercifully granted.”

In the Book of Gomorrah Damian says he has preached against this sin “with a whole fountain of tears” because the sinner he addresses sheds none at all: “O miserable soul, I weep for you with so many lamentations because I do not see you weeping. I prostrate myself on the ground for you because I see you maliciously standing up after such a grave fall, even to the point of trying for the pinnacle of an ecclesiastical order.” Damian weeps from “fraternal compassion” because he sees a “noble soul made in the image and likeness of God and joined with the most precious blood of Christ” cast down from a great height of dignity and glory. Any Christian who commits sodomy, he explains, surpasses in sin the men of Sodom, for he “defies the very commands of evangelical grace.”

Damian reports that he has endured persecution for preaching against this sin, and he begs the Pope to use his sacred authority to quiet “the complaint of perverse men” who reason that “a statement brought forward by one person…is rejected by others as prejudice.” At one point he addresses the dissenters as men “who are angry with me and who hate to listen to this writer.” He tells the Pope that some of them “accuse me of being a traitor and an informer on the crime of a brother,” while others think it “valid to attack me who am on the attack” and to “accuse me of presumptuous prattle.” They also denounce him for not being “afraid of picking on Christians.”

No surprise, Damian observes, that he is not believed and that his “admonition is rejected,” since God’s own command is “taken lightly by the puffed-up heart of the reprobate.” His opponents even ignore the scriptural verses that condemn homosexuality because “the rashness of the complainers [does not] give in to divine testimony.” Still, he hopes that when the Pope speaks out, “the sick Church” will rise once again to her “rightful vigor.”

In his reply, Leo IX gives Damian his full support and warns those who would dare to criticize or question his papal decree concerning sodomy that they will be putting themselves in danger of being deposed from their rank. He agrees with Damian that severity against this sin is needed, that he who does not attack it encourages it, and that silence about it is rightly thought to incur guilt.

In this remarkable treatise, Damian condemns priests in authority who have been too indulgent with these sinners. As a result of their laxity, priests who have “fallen into this wickedness with eight or even ten other equally sordid men” have remained in their ranks. And so the sin has come “to be committed freely” without its practitioners fearing the loss of their priestly faculties. Damian calls this negligence rather than love because it allows a wound to spread in a neighbor’s heart, a wound “from which, I have no doubt, he dies cruelly.” Therefore, Damian himself will not “neglect to cure” that wound with the “surgery of words,” for if he remains silent, he too will deserve punishment. Rather than “fear the hatred of the depraved or the tongues of detractors,” Damian fears God, who warns him through the mouth of the prophet Ezekiel, “If you see your brother doing evil and you do not correct him, I will require his blood from your hand” (3:20).

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