Grace & Peace!
Coptic, you’re mixing up too many terms of art here to be intelligible. The RCC catechism never once mentions heterosexuality, so it’s a safe bet that the RCC does not understand basic human sexuality in the same way that the rest of the world understands the term “heterosexuality.” Indeed, the rest of the world understands the term “heterosexuality” as denoting the majority sexual orientation, but an argument can be made that the RCC would understand “heterosexuality” as a common form of concupiscence which is often mistaken for basic human sexuality–and here’s the difference: the RCC appears to understand basic human sexuality to be oriented toward marriage, but heterosexuality only comprehends a “romantic, emotional and/or sexual attraction” to a member of the opposite sex. The difference is profound.
The catechism understands “homosexuality” to describe sexual behavior that homosexuals get up to together (that’s the gist at any rate). The catechism understands a homosexual inclination to be an attraction to homosexual acts–and since the latter is verboten, the former is disordered. However, the rest of the world understands homosexuality to be a “romantic, emotional and/or sexual attraction” to members of the same sex. The RCC understanding of homosexuality, therefore, does not quite mesh with the dominant understanding of the term (which can prove a bit problematic).
So given all this, one of the many bizarre things you appear to be saying here is that Go’s son is romantically attracted to women but is drawn to having sex with men (either in addition to being attracted to women, or perhaps as a possible expression of his attraction to women). I don’t know that this is how any same sex attracted person would describe their affections. I also don’t think it’s a very coherent thing to say. It’s pretty odd.
Or you could be stating that Go’s son would be attracted to women if he weren’t attracted to men so much, which I suppose is true enough. But the statement “that hexagon could be a circle if it weren’t so hexagonal” is true in the same way. Which is to say, indeed, that people and/or things would be different if they weren’t what they are.
If what you wanted to say was, “same-sex attracted people are really heterosexuals at heart”…then I’m afraid the statement is little more than a speculative assertion. Because if such a statement were true, we would expect to be able to glean an understanding of it from life, and not simply from intellection. That is to say, we should expect the argument to be reliably demonstrated in real life–i.e., conversion therapy should be able to consistently, repeatedly, non-violently and reliably remove same-sex attractions from a clear and vast majority of those who undergo such therapy. But there’s no evidence for this.
What you may have wanted to say here is something more along the lines of: homosexuality as the RCC understands it represents something foreign to or in addition to basic human sexuality which is oriented to marriage–that is, homosexuality obscures or distorts basic human sexuality. There is an argument to be made for such an understanding based on the catechism. But such an argument can only be made within the context of the RCC understanding of the terms in use and cannot be made outside of such a context. And even so, what such an argument amounts to (within the context of the RCC understanding of the terms) is not that same-sex attracted folks are really or should be attracted to the opposite sex, but that acts opposed to marriage are understood to be discordant with our true nature; consequently,an attraction to any such acts (pornography, homosexual sex, fornication, etc.) will most likely represent a trial for those who experience such an attraction because such acts, being contrary to our human nature, cannot lead to human flourishing. That seems to be what the catechism is saying.
The alternative is to say that same-sex attracted people are really heterosexuals in disguise, or are suffering from a broken or occluded heterosexuality, which represents an understanding of things which is simply not supported by any consistent or reliable evidence. But because the catechism doesn’t use the term “heterosexuality,” it seems like the catechism is inviting us to understand its definition of homosexuality with reference to marriage and* not* with reference to heterosexuality as it is commonly understood. As such, we are being invited, I think, to understand our attractions to people as being referred to marriage. This position is not beyond criticism however (particularly if the criticism is that such a position makes marriage usurp or overtake chastity as the end of human sexuality as opposed to being a rather special example of that chastity to which all are called). But we don’t need to open that can of worms right now.
None of which is to say, Coptic, that you’re justified in claiming to know the drift of a stranger’s affections sufficiently well enough to impose on them a label. What you appear to have done is comparable to the reductionism that you accuse others who call themselves “gay” do when they label themselves “gay.” So…just a word of caution.
Under the Mercy,
Mark
All is Grace and Mercy! Deo Gratias!