The Catechism of the Catholic Church is filled with great wisdom and clarity, especially in the moral teachings presented there. However, by using language which is very theologically precise, it sometimes ends up using terms and phrases which are uncommon. Therefore it becomes important to make an effort to truly understand the terms, lest we misunderstand their meaning and further run the risk of misunderstanding what the Church teaches or doesn’t teach.

In the sections dealing with the issue of homosexuality there are at least a few terms many seem to misunderstand. In paragraph 2357, for example, when describing the morality of homosexual acts we encounter this phrase: “homosexual acts are intrinsically disordered.” Here the catechism is quoting a previous Church document, entitled Persona Humana (The Human Person) which deals with sexual ethics in general.

Many people recoil at the words “intrinsically disordered,” perhaps not understanding them fully. Upon closer examination though, we see why they were chosen.

First and foremost, the Church is not (as is claimed by some) saying that persons with a same-sex attraction are “intrinsically disordered.” Not at all! It is specifying the acts involved.

Later, in paragraph 2358 we again encounter the word disordered in reference to homosexual inclinations or desires. In this context, disordered simply means it is not ordered to its proper end. In other words, it cannot accomplish the end or purpose for which it was made.

We know by design and nature sex has two ends or purposes — the procreative (making babies) and the unitive (joining two people in the one-flesh union spoken of in Scripture — bonding them).

No homosexual act can achieve either of these purposes. None can ever be procreative nor involve the sexual complementarity which exists only between a man and a woman. Biology, not just theology, makes this abundantly clear. Therefore we understand why the Church uses the term disordered when speaking of homosexual acts or inclinations.

Additionally, to say this disorder is intrinsic or objective simply means it cannot, categorically and by definition, ever achieve its proper purpose because it fails in some essential element. Again, this is a biological statement as much as a theological one.

What is often overlooked is that the Church uses the term disordered to describe any number of sins, not just homosexual acts. It can be argued that nearly any sin involves a disorder of some sort.

Sometimes the disorder involves what is sought or done, sometimes how something is sought or done.

For example, with gluttony my desire for the pleasure which comes from eating is out of order or disordered.  Gluttony would not normally be called intrinsically disordered though, unless I desired to eat to excess things that were not food, or which offered no nourishment — things unable to achieve the normal end or purpose of eating. In both examples we see how a desire can be or become disordered.

Under the influence of sin, each of us is susceptible to disordered acts and desires. We each have our own to deal with in life, even if they vary greatly from person to person. But with God’s grace we can gradually learn to live in such a way that we neither give in to them nor become imprisoned or even defined by them.

To pretend as though they don’t exist or that a disordered desire is normal, will never help us advance towards perfection since the very things which must be dealt with for that to happen are never acknowledged as an obstacle.

As is often the case, our particular struggles can be the crucible from which our holiness emerges. They also remind us of our constant need for God’s grace and forgiveness, no matter what our particular struggles or sins happen to be.

Only with His grace can our desires and acts ever become properly ordered, and therefore truly begin to reflect His beautiful design.