Bretzke Sacred Cripture Analysis

The two sources for moral theology are similar in their thoughts about the first place to look for guidance in morality, sacred scripture. St. John Paul II spends the first part of his encyclical focusing on the Matthew 19: 16-22. Bretzke writes that Jesus was regarded more as a moral theologian than as a carpenter because he got more questions about right and wrong than carpentry. He states about the above gospel passage, “I believe that the above passage, which was also used by Pope John Paul II in Veritatis Splendor, his 1993 encyclical on Fundamental Moral Theology, sets out nicely many of the main aspects of what moral theology is all about” (Bretzke 11). The author then goes on to break down the passage and the Pope did the same thing
Bretzke gives an explanation of the four sources for moral theology and how to use those sources. He then goes on to explain five questions to use in deciding what of the four sources will be “used, ignored, rejected, reinterpreted and decisive” (Bretzke 33). JPII talks about the need for constant reawakening and rekindling of the Church through the Holy Spirit and the theologian is a key player in this effort. However, he goes onto to say “theology is an ecclesial science because it grows in the Church and works on the Church” (JPII 109). He then goes on to say the Magisterium is the main source for moral theologians to get their basis of understanding for morality and are called to convey it to the laity. “Moral theologians are to set forth the Church’s teaching and to give, in the exercise of their ministry, the example of a loyal assent, both internal and external to the Magisterium’s teaching in the areas of both dogma and morality” (JPII 110). This was a quote from Pope Paul VI’s controversial encyclical Humane Vitae and JPII throughout this encyclical quotes several other teachings from the Magisterium to show a continuity through the years of teaching and instruction on
O’Keefe remarks that the encyclical is “remarkably patristic” but then goes on to point out how JPII twists the quotes from Augustine’s writings to fit his needs. What O’Keefe is most worried about is the faithful falling back into the Donatist’s church that had broken away from the Catholic church over the issue of the church’s purity. His concerns with the encyclical are best summed up in the following two quotes: “The overall impression of Veritatis Splendor, is that the Pope wants a Church of morally pure, perfect Christians who will be able to stand against the onslaught of consumerism and selfishness, Where are such people? Have such people ever existed?” (Allsopp/O’Keefe 26). “Still, I am convinced that in this particular case the message of Veritatis Splendor would be more convincing and more livable had it appreciated the forces that motivated Augustine to develop his theology of grace” (Allsopp/O’Keefe 26).
What I take out of this first paper is that I cannot rely on one writer or source to help explain Magisterium teaching. Each writer even the Pope can be swayed by personal and worldly opinions. The test for each of us is how we research and weigh out the teachings with our understanding of morality and ethics and how it applies to our