Sexuality and homosexuality in the Bible story: The sin of Sodom

Reflections sent to us by Massimo Battaglio, part two

In the last episode I proposed some elements of reflection on the story of creation, to communicate my doubts about the belief, still widespread today, according to which it underlies an anti-homosexual (and that is homophobic, to put it plainly) message. Another passage traditionally called for assistance in the condemnation of homosexuality is that of the story of the city of Sodom:

– Two angels arrived in Sodom in the evening, while Lot was sitting at the gate of Sodom. As soon as he saw them, Lot got up, went to meet them and fell on his face. And he said:

“Miei signori, venite in casa del vostro servo: vi passerete la notte, […] e, domattina […], ve ne andrete per la vostra strada”. Quelli risposero: “No, passeremo la notte sulla piazza”. Ma egli insistette tanto che vennero da lui ed entrarono nella sua casa. Egli preparò per loro un banchetto, […] e così mangiarono. Non si erano ancora coricati, quand’ecco gli uomini della città […] si affollarono intorno alla casa, […] tutto il popolo al completo. Chiamarono Lot e gli dissero: “Dove sono quegli uomini che sono entrati da te questa notte? Falli uscire da noi, perché possiamo abusarne!”. Lot uscì verso di loro sulla porta e […] disse: “No, fratelli miei, non fate del male! Sentite, io ho due figlie che non hanno ancora conosciuto uomo; lasciate che ve le porti fuori e fate loro quel che vi piace, purché non facciate nulla a questi uomini, perché sono entrati all’ombra del mio tetto”. Ma quelli risposero: “Tirati via! Quest’individuo è venuto qui come straniero e vuol fare il giudice! Ora faremo a te peggio che a loro!”. E spingendosi violentemente […] contro Lot, si avvicinarono per sfondare la porta. Allora dall’interno gli angeli […] li colpirono con un abbaglio accecante dal più piccolo al più grande […]. Dissero allora a Lot: “Chi hai ancora qui? Il genero, i tuoi figli, le tue figlie e quanti hai in città, falli uscire da questo luogo. Perché noi stiamo per distruggere questo luogo: il grido innalzato contro di loro davanti al Signore è grande e il Signore ci ha mandati a distruggerli”. […]
The Lord rained sulfur and fire from the Lord from the sky on Sodom and Gomorrah. He destroyed these cities and the whole valley with all the inhabitants of the cities and the vegetation on the ground. (Gen 19,1-29)

What happens in Sodom?

Two angels – messengers of God – are guests in the house of Lot, who is camped at the gates of the city. Its inhabitants, probably traditionally accustomed to practicing the collective rape of foreigners, claim the right to abuse the two angels. They don't pay attention to whether they are male or female, or whether they consent or not. It is normal for them to be welcomed in this way and they hurry en masse to welcome them like this: all the people, that is, adults, children, males and females. The angels defend themselves by blinding the Sodomites, and the Lord brings justice to the city.

First question: was a homosexual act committed?

No: the angels activated first. Are we to deduce that the mere intention of carrying out a homosexual act unleashes God's wrath to the point of burning down a city? Oh mama! And then, who assures us that the male sodomites wanted to personally abuse the two guests and not have them abused by their women, who were present?

Second question: if the two angels had appeared in female guise, and therefore the attempted collective rape had been of a heterosexual nature, would the protagonists have been saved?

The answer is again no; without a shadow of a doubt. In fact, in another passage of the Old Testament which narrates another almost identical episode which occurred in the city of Gibeah (Jdg 19.1-29), the victim of sexual violence is indeed a woman and the executioners are male but the result is identical:

– The tribes of Israel sent men to the tribe of Benjamin to say: “[…] deliver to us those wicked men of Gibeah, so that we can kill them and erase the evil from Israel”. (Jd 20,12-13)
So what is the sin of Sodom? Presumed homosexuality or rather the collective rape of two beings, with the aggravating circumstance that they are guests and particularly sacred guests? For centuries, the interpretive tradition has emphasized the second aspect. The prophet Ezekiel himself provides indications in this regard:

– “this was the iniquity of Sodom: she and her daughters lived in pride, in the abundance of bread and in great indolence, but they did not support the hand of the afflicted and the poor” (Ez 16,49-50 )
Jesus himself, in the only "joke" in which he mentions Sodom (and Gomorrah), seems to adhere to this interpretation: when he sends his disciples on a mission, giving them a series of recommendations, he tells them:

– “When entering a house, greet it. If that house is worthy of it, may your peace descend upon it; but if he is not worthy of it, may your peace return to you. If anyone does not welcome you and does not listen to your words, leave that house or that city and shake the dust from your feet. Truly I tell you, on the day of judgment the land of Sodom and Gomorrah will have a more bearable fate than that city" (Mt 10, 12-15).

To begin with, anyone who takes out this passage to make matters worse is shooting themselves in the foot. In fact, Jesus admits that there are sins even more serious than those of Sodom (it "will have a more bearable fate"). But above all, He is talking about acceptance, not sex. In accordance with the entire Jewish exegetical tradition, he cites Sodom as a city of unwelcomeness; not homosexuality.

The interpretation of Sodom in a homophobic key only arrives at the time of Theodosius and then of Justinian (482-565 AD). But Justinian was against homosexuality regardless, and did everything possible to ensure that it was condemned with the death penalty.

He understood that this was no small matter and so he looked for a biblical justification for his bill, as he had already done for many of his other legal acts to make them unassailable. Finding no basis, he clumsily clung to the episode of Genesis 19. Justinian ruled in highly homophobic times; so it was a great success. That's all.

It is therefore starting from a misunderstanding that homosexuality began to be called "sodomy" and homosexuals "sodomites" (almost as if everyone in Sodom were gay). A misunderstanding so steeped in political interest that we should feel obliged to reject the whole story.