By means of three quotations I want to explain what is stated in the title.

The following quote applies in principle to all monotheistic religions:

"The need to harmonize the moral responsibility of man with God’s justice. The penetrating intelligence of Augustine did not fail to notice a most serious difficulty, which is so hard to remove that, as far as I know, all later philosophers with the exception of three, whom for this reason we shall soon examine more closely, have preferred to steal around it quietly, as if it did not exist. But Augustine utters it with noble sincerity in a quite straightforward fashion right in the introductory words of his books On Free Will: “Tell me, pray, whether God is not the author of evil?” And then more extensively in the second chapter: “But the mind is troubled by the problem: if sins come from the souls which God has created, and those souls are from God, how comes it that sins are not, at a slight remove, to be thrown back upon God?”  To this the interlocutor replies: ”Now you have put clearly what I have been racking my brain to think out.” This highly dubious consideration was taken up again by Luther and brought out with the full force of his eloquence: “But that God must be such that he subjects us to necessity in virtue of his freedom, even natural reason must admit.—If we grant that God is omniscient and omnipotent, then it follows obviously and incontestably that we did not create ourselves, do not live nor do anything through ourselves, but only through his omnipotence.—God’s omniscience and omnipotence are diametrically opposed to the freedom of our will.—All men are inevitably compelled to admit that we become what we are not through our will but through necessity, that we therefore cannot do what we please in virtue of a freedom of will, but rather do what God has foreseen and brings about through inevitable and irrevocable decision and will.”" (Schopenhauer, Arthur. Essay on the Freedom of the Will Dover Philosophical Classics)

The next two passages concern more Catholic notions:

"The problem of human sin also presents a challenge for thinkers who uphold concurrentist approaches. It seems that the theologian must say that here at least, in the case of sinful human actions, there is an act where God is not acting, but where the human being acts contrary to the will of God. The mere conservationist seems to have less difficulty here: God is responsible only for our existence, but does not act directly in our free actions. Where the concurrentist tradition attempts to deal with this problem, it speaks of sin as a lack, or a defect in the proper created order. As Tanner acknowledges, this ‘simply pushes the question of the origin of sin back to the question of what brought about the first defect’: ‘The question has to stop somewhere since, according to our premises, God does not create a world of sin. But wherever one stops, God’s will would seem to be behind whatever created activity brings sin about.’ After exploring different strategies, Tanner concludes that the theologian ‘can offer no account of how sin actually arises that does not imply that God’s creative will is directly behind such an eventuality’. The implication that Tanner draws from this is not that concurrentism should be abandoned, but rather that we should abandon the attempt to find an explanation for sin: ‘To say that sin is an exception to the premise of God as creator is therefore to say that sin is ultimately without explanation; it is what, by all rights, should not exist in a world that God creates. If a good God is the ultimate explanatory principle according to our picture, is not this inexplicable character of the coming to be of sin what one should expect.’" (CHRISTOPHER J. INSOLE: Kant and the Creation of Freedom – A Theological Problem)

According to the concurrence position of Catholicism, both man and God perform the choice of sin and the sinful act together. God is anything but passive here. Nor does he simply allow the sinful act to happen, but is actively and immediately involved in it.

And:

"Human sin and the omnipotent God of the Thomists cause problems: Very briefly, though, at De Malo, 3, 2 Aquinas admits – indeed insists – that God is the cause of what he calls “acts of sin” (actiones peccati): an act of sin is something real, and everything real is from God, so an act of sin is from or caused by God. Thus Aquinas wants to distinguish between the act of sin, which is caused by God, and the sin itself (which is not). For reasons I cannot go into without making an already long section longer still, the distinction Aquinas wants to draw here seems to me obscure and problematic." (Hughes, Christopher. Aquinas on Being, Goodness, and God)

I agree entirely with Mr. Hughes.