I'll add to the observations about the uncertainty of experience: William declares about the monks that "when they are excited they relive visions they learned from books." This statement could easily be expanded to discount all religious experience with one fell swoop. Anyone who reads holy writings will begin to expect the experiences he/she/it reads about, and a bit of emotional excitement can cause him to believe he has had that very experience. Thus testimonies of faith conversions or encounters with the supernatural can't be trusted. They are of personal value to the one claiming to have the experience, but can't persuade someone else that the persons views are true.
William makes a humorous poke at the RCC's exaltation of saints, and points out how they stoop to the level of promoting superstition for the sake of maintaining their power. He caustically derides the Italian people for being "more afraid of Saint Sebastian or Saint Anthony than of Christ." Thus he strengthens the idea that the church uses whatever truth is convenient to accomplish their ends, whether those ends are keeping people from pissing on a place "as freely as dogs do," or holding onto material wealth by condemning belief in Christ's poverty as heretical.
Even penance is used by heretical groups to gain popular support. William states that the age of "the great penitential cleansing" is finished, allowing that true penance was exhibited at one time. Adso, however, confesses that he can't distinguish between the kinds of penitents, and the only difference he can see among various groups is the RCC's reaction to them.
The inconsistency of being selective about sins is mocked not only with the homosexual allusions, but also with the way some of the monks are consumed with a lust for knowledge, which they are willing to sacrifice morals to satisfy.
So, Crista...you owe us two posts. Come on, now.