November 23, 2022
Dear Brothers and Sisters in Christ,
This month concludes Saint Peter Damian’s Letter 31, 1 better known as the Book of Gomorrah,
the best known of the holy monk’s written works as translated by Father Owen J. Blum, O. F. M.
It includes the promised postscript decree from Pope Saint Leo IX, born Bruno von Egisheim-
Dagsburg), who was canonized by Pope Gregory VII [Hildebrand] in 1082. Pope Leo IX and the
monk Peter Damian, a Cardinal and Doctor of the Church, – two great saints to imitate.
Pope Leo IX had been in office barely six months when the Book of Gomorrah was delivered to
him. Considering the subject, it must have been a distressing moment for him. Nevertheless, he
proved to be up to the task as might be expected from a man of his stature and heritage. Leo IX
became one of the most important popes of the Middle Ages.

Saint Peter Damian ends his Book of Gomorrah with a plea asking the Holy Father to diligently
investigate the vice of sodomy that is eating away at the sacred priesthood and to pronounce
suitable penalties for the four forms of sex acts that come under the category of sodomy. Pope
Leo’s formal response is found at the end of the Book of Gomorrah and closes this series.

A Blessed Advent, Randy Engel, Director

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STUDY GUIDE #37 November 2022

St. Peter Damian’s Letter 31 2

(1049 AD)

The Book of Gomorrah

Part VII (completed)
By The Humble Monk, Peter Damian

Wherein the Writer Commendably Excuses Himself

(66) If, indeed, this small book should come into the hands of anyone whose conscience rebels
and who perhaps is displeased by what is contained above, and he accuses me of being an
informer and a delator of my brother’s crime, let him be aware that I seek with all my being the
favor of the Judge of conscience. I have no fear, moreover, of the hatred of evil men nor of the
tongues of detractors. I would surely prefer to be thrown innocent into the well like Joseph who
informed his father of his brothers’ foul crime, 3 than to suffer the penalty of God’s fury, like Eli,
who saw the wickedness of his sons and remained silent. 4

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For since the voice of God threatens in words of terror through the mouth of the prophet, “If
you should notice your brother’s wickedness and you do not warn him, I will hold you
responsible for his death.” 5 Who am I, when I see this pestilential practice flourishing in the
priesthood to become the murderer of another’s soul by daring to repress my criticism in
expectation of the reckoning of God’s judgment? I should become responsible for another’s
crime in which I was in no way involved. And since Scripture says, “Cursed be he who grudges
blood to his sword,” 6 are you suggesting the sword of my tongue should fail, put away in the
scabbard of silence and rusting away, while failing to be profitable for others because it does not
thrust through the faults of those who live wicked lives? Surely, grudging blood to one’s sword
is tantamount to checking the blow of correction from striking one who lives by the flesh. Of this
same sword it is also said: “Out of his mouth came a two-edged sword.” 7
How, indeed, am I to love my neighbor as myself if I negligently allow the wound, of which I
am sure he will brutally die, to fester in his heart; if, moreover, I am aware of these wounds of
the spirit and fail to cure them by the surgery of my words? This was not how I was taught by
that famous preacher, who thought himself guiltless of the blood of his neighbor because he did
not forbear to smite their vices, for he says: “And so here and now I swear that I am guiltless of
the blood of all of you, for I have without faltering put before you the whole of God’s purpose.” 8
Nor did John instruct me to act in this way, for he was commanded by the voice of an angel”
“Let everyone who listens answer, “Come.” 9 That is to say, he to whom the voice of conscience
beckons, draws others to follow his inspiration by immediately crying out, lest he who was
summoned should also find the doors closed in his face if he should arrive in the presence of the
summoner with empty hands. 10
(67) Consequently, if you think it proper to reprimand me for reproving others, or to blame me
for my presumptuous subtlety in argument, why do you not correct Jerome who contended with
all sorts of heretical sects in highly corrosive language? 11 Why do you not rail at Ambrose who
spoke publicly against the Arians? 12 Why not take Augustine to task for acting the stern
prosecutor of Manichaeans and Donatists? 13 You say to me: It was proper for them because they
opposed heretics and blasphemers; but you dare to lacerate Christians.
(68) Let me say a few words in reply: As it was their intention to bring back deserters and the
errant to the fold, so it is my purpose to prevent the departure of members, regardless of their

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quality. Those mentioned above were saying, “They came out of our number, but they had never
really belonged; if they had belonged, they would have stayed with us.” 14 But I say: They really
belong to our member, but are ill-suited. We should see to it therefore that, if possible, from now
on they remain with us and are well suited. I might also add, that if blasphemy is a terrible thing,
I am not aware that sodomy is any better. The former indeed causes a man to err; the latter bring
him to perdition. The one separates the soul from God; the other joins it to the devil. The former
expels one from heaven; the latter buries him in hell. The one blinds the eye of the soul; the other
hurls one into the abyss of ruin. And if we are careful to investigate which of these crimes is the
weightier in the scales of divine scrutiny, a search of Sacred Scripture will provide a satisfactory
answer. There, indeed, we find that the children of Israel who blasphemed God and worshiped
idols were taken into captivity; but we notice that sodomites were devoured in the sulfurous
flames of a fire from heaven. 15 Nor do I mention these holy doctors for the purpose of
presumptuously comparing a smoking torch to such bright stars, for I am scarcely worthy to
quote such excellent gentlemen without offending them; but I say this because what they have
done to repress and correct vicious living, they have also taught more recent men to do. If,
moreover, in their day this disease had sprung up with such impudent license, I have no doubt
that today we would possess many lengthy volumes which they wrote against it. 16
(69) So let no man condemn me as I argue against this deadly vice, for I seek not to dishonor, but
to promote the advantage of my brother’s well-being. Take care not to appear partial to the
delinquent while you persecute him who sets him straight. If I may be pardoned in using Moses’
words, “Whoever is for the Lord, let him stand with me.” 17 That is to say, that everyone who calls
himself a knight of God should earnestly arm himself to overcome this vice, not hesitating to
fight with all his strength. He should strive to pierce and kill it with the sharp arrows of his
words, wherever it is found. In doing so, while the enslaver is surrounded by the vast force
opposing him, the captive is freed from the bonds to which he has been enslaved. As all together
cry out unanimously against the tyrant, the victim being dragged away suddenly grows ashamed
to become the prey of this fierce monster. Seeing, moreover, as so many are telling him, that he
is being led to his death, he awakens to reality and without hesitation quickly returns to life. 18

In Which the Lord Pope Is Again Addressed

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(70) And now, most holy Father, I return to you at the end of this work and address myself to
you, so that he to whom the beginning of this piece was directed may rightly be the subject of its
conclusion. I implore you, therefore, and humbly beg, if I may be so bold, that your grace
scrutinize the decrees of the sacred canons, which, indeed, are well known to you; that you enlist
the services of spiritual and prudent men to advise you in this urgent investigation; and that your
answers to these questions be such that they will remove every shred of doubt from my mind.
Nor, certainly, do I presume to suggest this, unaware that, by the authority of God, your
profound skill alone is sufficient in this matter; but that in using the evidence of God’s word and
in carrying through this matter with the consent and judgment of many others, the complaints
which wicked men perhaps may brazenly mutter in opposition may be laid to rest. A case is not
readily evident when settled by the decision of many. Frequently, however, a sentence that one
man hands down from his reading of the Law, is judged by others to be prejudice. 19
(71) Therefore, after diligently investigating the four varieties of this vice enumerated above,
may your holiness graciously deign to instruct me by solemn decree whether [1] one who is
guilty of these crimes is to be expelled irrevocably from holy orders; [2] whether at the prelate’s
discretion, moreover, one might mercifully be allowed to function in office; [3] to what extent,
both in respect to the methods mentioned above and to the number of lapses, it is permissible to
retain a man in the dignity of ecclesiastical office; [4] also, if one is guilty, what decree and what
frequency of guilt should compel him under the circuмstances to retire. May the light of your
authority dispel the darkness of our uncertainty so that your reply sent to me alone may instruct
many others laboring under the same ignorance. And to use a phrase, may the iron plow of the
Apostolic See totally uproot the seed of all error from the soil of an indecisive conscience
[brackets added for clarity]. 20
(72) Most reverend Father, may Almighty God be pleased during your pontificate to utterly
destroy this monstrous vice, that a prostrate Church may everywhere rise to vigorous stature. 21

The End

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Pope Saint Leo IX

Bishop of Rome

Depiction of Leo IX from 1850

Letter of Pope Leo IX to Peter the Hermit Praises
the Servant of God for the Book of Gomorrah
and Sets Penalties for Clerics Who Are Guilty of

Sodomy
(Second Half of 1049)

LEO THE BISHOP, 22 servant of the servants of God, to his beloved son in Christ, Peter the
hermit, the joy of everlasting happiness.

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(2) The short book which you have written against the four-fold defilement of carnal pollution in
becoming prose, but with still more becoming reasoning, my dear son, manifests with obvious
evidence that the concentration of your mind with loving zeal has arrived at the resplendent bed
of sparkling purity. For one like you who has so raised the arm of the spirit against the obscenity
of lust, has surely subdued the savagery of the flesh. This execrable vice sets one far apart from
the author of virtue who, since he is pure, admits of nothing that is impure. Nor can one who will
subject himself to sordid pleasure share in his company. Clerics, indeed, whose most impure life
you in your prudence have lamentably and also intelligently discussed, verily and most assuredly
will have no share in his inheritance, from which by their voluptuous pleasures they have
withdrawn. If they lived purely, they would be called, not only the holy temple of the Lord, but
also his very sanctuary, in which with snow white splendor the illustrious Lamb of God is
offered, by whom the foul corruption of all the world is washed away. Such clerics, indeed
profess, if not in words, at least by the evidence of their actions, that they are not what they are
thought to be.

(3) For how can one be or be called a cleric, who of his own free will has no fear of defilement
by his own hands, or by the hands of another, touching carnally his own private parts or those of
others, or with detestable unnaturalness fornicating within the thighs or from the rear.
Concerning such men, since you are motivated by sacred fury to write what seemed appropriate
to you, it is proper that we intervene, according to your wishes, with our apostolic authority, so
that all anxiety and doubt be removed from the minds of your readers. So let it be certain and
evident to all that we are in agreement with everything your book contains, opposed as it is like
water to the fire of the devil. Therefore, lest the wantonness of this foul impurity be allowed to
go unpunished, it must be repelled by proper repressive action of apostolic severity, and yet
some moderation must be placed on its harshness.

(4) And thus, all those who are defiled in any way by the four types of filth which have been
mentioned, are, in consideration of due censure, deposed by our judgment and that of sacred
canons from all the ranks of the Church which is immaculate. But acting more humanely, and
relying on divine mercy, it is our wish and also our command that those who will with their own
hands or with one another have practiced masturbation, or have sinned by ejecting semen within
the thighs, but have not done so for any length of time, nor with many others, if they shall have

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curbed their desires and have atoned for their infamous deeds with proper repentance, shall be
admitted to the same grades to which, while they were practicing these crimes, they had not
devoted their lives. 23

We remove all hope of recovering their order from those who alone or with others for a long
time, or for even a short period or with many, have defiled themselves by either of the two kinds
of filthiness which you have described, or, which is horrible to hear or to speak of, have sunk to
the level of anal intercourse. 24

Should anyone dare to criticize or to attack this decree bearing apostolic sanction, let him be
aware that he does so with the risk of losing his rank. For he who does not attack vice, but deals
lightly with it, is rightly judged to be guilty of his death, along with the one who dies in sin. 25
(5) But, dearest son, I rejoice indescribably that you promote by the example of your life
whatever you have taught by your eloquence. For it is greater to teach by action than by
words (bold added). Wherefore, with the help of God may you attain the palm of victory and
rejoice with the Son of God and of the Virgin in our heavenly home, abounding in many
rewards, and crowned, in a sense, with all those who were snatched by you from the snares of the
devil. 26

The End

1 The Letters of Peter Damian Letters 31-60, translated by Owen J. Blum, O.F.M., The Fathers of the Church,
Mediaeval Continuation, Catholic University of America Press, Washington, D.C., 2005, pp. 3-53. The reader will
note that in the Blum translation, the translator put Pope Leo IX’s 1049 decree condemning the “execrable vice”
of sodomy at the front of the text, while for practical purposes, this editor has placed it at the back of the Book of Gomorrah since no manuscript of the original docuмent includes the letter of the pope, which was, in fact, a
reaction to and not a preface to the work.
2 Ibid, pp. 3-53.
3 Cf. Gen 37.
4 Cf. 1 Sam 2.4.
5 Ezek 3.18.
6 Jer 48.10.
7 Rev 1.16.
8 Acts 20.26-27.
9 Rev 22.17.
10 Blum, pp. 49-50.
11 For Blum’s references to St. Jerome’s fiery works ft. 129, p. 51.
12 See references to St. Jerome’s works against Arianism in ft. 130, p. 51.
13 See multiple references to St. Augustine’s works against the Manichaeans and Donatists at ft. 131, p. 51.
14 1 John2.19.
15 Cf. 2 Kgs 17; Gen 19.24.
16 Blum, pp. 51-52.
17 Ezek 32.26.
18 Blum, p.52.
19 Ibid., pp. 52-53.
20 Ibid., p.53.
21 Ibid.
22 Pope Saint Leo IX was elected to the Chair of Peter on the 12 th of February 1049. His father was a first cousin of Conrad II, emperor of the Holy Roman Empire. He was educated at Toul and consecrated a bishop at the age of 25.
Like Peter Damian, he was steadfast in returning high moral standards to monasteries. He was appointed pope and ruler of the Papal States by Emperor Henry III, but did not take office until, at his own request, he was elected by the people and clergy of Rome at the age of 47. Significantly, his first public act as pope at the Easter synod of 1049 was to renew the vow of celibacy for all clergy down to subdeacon. It is not surprising, therefore, that Peter Damian found a welcome reception for his Book of Gomorrah. Note that in his letter to the holy monk, the pope refers to sodomy as the “execrable vice” meaning a detestable act.
23 The ruling provides that clerics who are not habituated solitary or group masturbators shall retain their clerical status after completing an assigned vigorous penance. This ruling is in keeping with Damian’s statement that those “who pollute themselves (solitary masturbation”) or “befoul one another by mutually handling their genitals,” (group masturbation) pp.6-7, deserve lesser penance than those who are habituated masturbators; those who “fornicate between the thighs,” or practice anal penetration (sodomy). For these, Leo IX decrees automatic removal from clerical office in keeping with Damian’s statement. Note that the Vatican’s February 1961 decree “Careful Selection And Training Of Candidates For The States Of Perfection And Sacred Orders,” (S. C. Rel., 2 Feb., 1961) declares that habituated masturbators, ɧoɱosɛҳųαƖs, and pederasts are prohibited from seeking entry into holy orders.
24 In the Middle Ages, anal intercourse was referred to as the “devil’s congress.”
25 Blum, p. 4-5.
26 Blum, p. 5. Conclusion of Pope Saint Leo IX’s 1049 decree on the condemnation of sodomy and other
ɧoɱosɛҳųαƖ acts.

Note to Cofounders of the League:
If you have not done so already, please consider in your Thanksgiving or Christmas charity a financial donation to support the work of the League for the end of the season and the beginning of the New Year.
Make checks payable to the U.S. Coalition for Life, Box 315, Export,
PA, 15632. Sincerely, Randy Engel, Editor.