Wherefore, God gave them up to the desires of their heart [because they "worshiped and served the creature rather than the Creator" (v. 25)], unto uncleanness: to dishonor their own bodies among themselves

139. But since impurity of this kind is a sin, it seems that God would not give men over to it: God himself tempts no one to evil (Jas 1:13).

The answer is that God does not give men over to impurity directly, as though inclining a man's affection toward evil, because God ordains all things to himself: the Lord has made everything for himself (Prov 16:4), whereas something is sinful through its turning from him. But he gives men over to sin indirectly, inasmuch as he justly withdraws the grace through which men are kept from sinning, just as a person would be said to cause another to fall, if he removed the ladder supporting him. In this way, one's first sin is a cause of the next, which is at the same time a punishment for the first one.

To understand this it should be noted that one sin can be the cause of another directly or indirectly: directly, inasmuch as from one sin he is inclined to another in any of three ways. In one way, when it acts as a final cause; for example, when someone from greed or envy is incited to commit murder. Second, when it acts as a material cause, as gluttony leads to lust by administering the material. Third, when it acts as a moving cause, as when many repetitions of the same sin produce a habit inclining a person to repeat the sin.

Indirectly, when the first sin merits the exclusion of grace, so that once it is removed, a man falls into another sin. In this way the first sin is the cause of the second indirectly or incidentally, inasmuch as it removes the preventative.
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(translation from: Larcher, Fabian R., trans. Commentary on the Letter of Saint Paul to the Romans, ed. John Mortensen and Enrique Alarcón, with parallel Latin and the Greek text of the epistle. Lander, Wyo.: The Aquinas Institute for the Study of Sacred Doctrine, 2012. pp. 47-8)

I don't want people to automatically assume they are responsible for having ɧoɱosɛҳųαƖ attractions.

their status as victims of abuse would be an explanation for their unnatural inclinations, I don't think it is a valid excuse for their ongoing actions because there is a difference between being able to explain an action and excusing it.

Another example would be a boy who sees his father regularly beating his mother and then grows up to be a wife beater himself.  His childhood experience would explain his actions as an adult, but it does not excuse it.

If they are entertaining these feelings, holding onto them, they should be ashamed.
If they are being tempted, while not placing themselves into temptation, they must fight.