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There’s a difference between temptation and sin. Simply put, temptation is an invitation to sin, and sin is the acceptance of that invitation.
To help tell the difference, St. Francis de Sales offers a helpful illustration of a woman who is extended an indecent proposal.
The woman is unable to control the fact of the proposal, but she can control her reaction.
We will never be rid of temptations, but we should do everything we can to root out sin.
Through a puppet show, Sarah and her friends remind you that God loves you and wants to show you the best way to live. That’s why he sent his only son, Jesus.
Click on link to watch:
https://www.dynamiccatholic.com/plus/blessed/first-reconciliation-2-4.html
“With regard to evil thoughts, there may be a twofold delusion. God-fearing souls who have little or no gift of discernment, and are inclined to scruples, think that every wicked thought that enters their mind is a sin. This is a mistake, for it is not the wicked thoughts in themselves that are sins, but the yielding or consenting to them. The wickedness of mortal sin consists in the perverse will that deliberately yields to sin with a complete knowledge of its wickedness with full consent. And therefore St. Augustine teaches that when the consent of the will is absent, there is no sin. However much we may be tormented by temptations, the rebellion of the senses, or the inordinate motions of the inferior part of the soul, as long as there is no consent, there is no sin. For the comfort of such anxious souls, let me suggest a good rule of conduct that is taught by all masters in the spiritual life. If a person who fears God and hates sin doubts whether or not he has consented to an evil thought or not, he is not bound to confess it, because it is morally certain that he has not given consent. For had he actually committed a mortal sin, he would have no doubt about it, as mortal sin is such a monster in the eyes of one who fears God that its entrance into the heart could not take place without its being known. Others, on the contrary, whose conscience is lax and not well-informed, think that evil thoughts and desires, though consented to, are not sins provided they are not followed by sinful actions. This error is worse than the one mentioned above. What we may not do, we may not desire. Therefore an evil thought or desire to which we consent comprises in itself all the wickedness of an evil deed.”
—St. Alphonsus Liguori, p. 142-143
//Catholic Company, 3/22/2022//
God is quick to forgive, and he’s given us the gift of confession so we can return to a relationship with him after sin. But this love he has for us is so great that he never wants us to be caught by sin again, which is why he allows our sins to have consequences. Just like your parents would teach you why something is wrong, God helps us build knowledge of sin and its consequences by letting us experience them. Without learning from our mistakes, we would just keep falling into the same sins, separating us from a relationship with God.
Today, Fr. Mike explains why God lets us learn from our mistakes, and how it shows the depth of his mercy.
Our question this week: can voting the “wrong way” be a sin? How are we supposed to approach the voting booth? And what are bishops allowed (or not allowed) to tell us about it?
“Let us recognize with lively faith and with the help of the Holy Ghost the great evil of sin, which robs us of grace. Then we shall immediately detest it with all the power of our soul and banish it from our heart. We shall detest it because, in depriving us of grace, it deprives us of the highest good and of the possession of God and make us worthy of the most severe punishment from His hands. We shall detest it still more because by sin we commit the greatest wrong and the greatest offense against the Author of Grace. For after we have been called through grace to be children of God, we offend Him not merely as our Supreme Lord and Master, to whom we owe unlimited service and respect, but as our most loving Father, our best Friend, the most tender Spouse of our soul. We despise the ineffable love with which He embraces us and return the basest ingratitude for His inestimable gifts and blessings. We disgrace Him and insult His name by dishonoring the name of His children and by showing ourselves unworthy of Him. We tear loose from His bosom the soul that He loved as the apple of His eye and considered as the jewel and joy of His heart. We rend the heavenly robe of innocence and sanctity with which He had clothed us and presented us to the whole Heaven. Like Judas, we desert Our Lord and Saviour, who by grace has numbered us among His friends and loved ones. What pain we inflict on the tender heart of our heavenly Father, how deeply we offend and wound it!”—Fr.Matthias J. Scheeben, p. 345
//Catholic Company//
“He who is humble, even though he fall through frailty, soon repents with sorrow and implores the divine assistance to help him to amend; nor is he astonished at having fallen, because he knows that of himself he is only capable of evil and would do far worse if God did not protect him with His grace. After having sinned, it is good to humble oneself before God, and without losing courage, to remain in humility in order not to fall again . . . But to afflict ourselves without measure and to give way to a certain pusillanimous melancholy, which brings us to the verge of despair, is a temptation of pride, insinuated by the devil . . . However upright we may be, we must never be scandalized nor amazed at the conduct of evildoers, nor consider ourselves better than they, because we do not know what is ordained for them or for us in the supreme dispositions of God.”— Rev. Cajetan da Bergamo, p. 56-57
//Catholic Company//
“Often Jesus asks the sick to believe. He makes use of signs to heal: spittle and the laying on of hands, mud and washing. The sick try to touch him, ‘for power came forth from him and healed them all’. And so in the sacraments Christ continues to ‘touch’ us in order to heal us. Moved by so much suffering Christ not only allows himself to be touched by the sick, but he makes their miseries his own: ‘He took our infirmities and bore our diseases’. But he did not heal all the sick. His healings were signs of the coming of the Kingdom of God. They announced a more radical healing: the victory over sin and death through his Passover. On the cross Christ took upon himself the whole weight of evil and took away the ‘sin of the world’, of which illness is only a consequence. By his passion and death on the cross Christ has given a new meaning to suffering: it can henceforth configure us to him and unite us with his redemptive Passion.”—Catechism of the Catholic Church, 1504-05
//Catholic Company//
God wants useable instruments who will carry the mystery, the weight of glory and the burden of sin simultaneously, who can bear the darkness and the light, who can hold the paradox of incarnation—flesh and spirit, human and divine, joy and suffering, at the same time, just as Jesus did. Watch what Jesus does and do the same thing! That, indeed, is hard… This is the only goodness that is available to humans, but it is more than enough. As Jesus himself will later say, “God alone is good” (Mark 10:18). Such a text gives us both glorious and non-inflating goals. There is no appeal to the ego here, only to our need and desire for union—with our own selves and with God.
— from the book Things Hidden: Scripture as Spirituality by Richard Rohr, OFM
//Franciscan Media//