Does the Catholic Church recognize the story of Noah and the flood as being literally true?

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Um, no. It has never been abrogated, and has no expiration date.

According to Pope Pius X, in his Motu Proprio Praestantia Scripturae:

** “We now declare and expressly enjoin that all Without exception are bound by an obligation of conscience to submit to the decisions of the Pontifical Biblical Commission, whether already issued or to be issued hereafter, exactly as to the decrees of the Sacred Congregations which are on matters of doctrine and approved by the Pope; nor can anyone who by word or writing attacks the said decrees avoid the note both of disobedience and of rashness or be therefore without grave fault.”**

from catholicintl.com/epologetics/articles/bible/pbc.htm
Great. You’ve moved forward maybe a decade or less in your consideration of Church teaching.

Now…what about the last 90 years? Any insights for you from the Catholic tradition there?

Teaching did not stop in 1905 or with Pope St. Pius X.
 
Great. You’ve moved forward maybe a decade or less in your consideration of Church teaching.

Now…what about the last 90 years? Any insights for you from the Catholic tradition there?

Teaching did not stop in 1905 or with Pope St. Pius X.
I’m sure you are aware this does not even constitute an argument. As Chesterton said, only the truth would stick around long enough to be considered out of date.

At any rate, no, the Church has not changed the truth in the last 90 years.
 
You can not take one encyclical over another.They are supposed to work all together.One expounds or clarifies the one before it.You can not say one encycical is superior to the other.
It may not have been abrogated but there are clarifications that have been made.Divino Spiritu Afflante addressed the fact that in the last 50 years before it’s issue much had been learned from different disciplines about the culture, society, language,history of the bible-facts that could not have been known and therefore could not be written about.Pius xii filled in that gap with his writing.
 
I’m sure you are aware this does not even constitute an argument. As Chesterton said, only the truth would stick around long enough to be considered out of date.

At any rate, no, the Church has not changed the truth in the last 90 years.
Of course the Church has not changed the truth.

The Church has, however, changed her Teaching.

Have you read anything from the PBC since 1905? Or from a Pope since Pius X?
 
You can not take one encyclical over another.They are supposed to work all together.One expounds or clarifies the one before it.You can not say one encycical is superior to the other.
It may not have been abrogated but there are clarifications that have been made.Divino Spiritu Afflante addressed the fact that in the last 50 years before it’s issue much had been learned from different disciplines about the culture, society, language,history of the bible-facts that could not have been known and therefore could not be written about.Pius xii filled in that gap with his writing.
Nothing in DAS tells us any part of Scripture is fiction.
 
Of course the Church has not changed the truth.

The Church has, however, changed her Teaching.

Have you read anything from the PBC since 1905? Or from a Pope since Pius X?
Yes, and the word fiction is nowhere in any of it.
 
aTo search out the intention of the sacred writers, attention should be given, among other things, to “literary forms.” For truth is set forth and expressed differently in texts which are variously historical, prophetic, poetic, or of other forms of discourse. The interpreter must investigate what meaning the sacred writer intended to express and actually expressed in particular circumstances by using contemporary literary forms in accordance with the situation of his own time and culture. (7) For the correct understanding of what the sacred author wanted to assert, due attention must be paid to the customary and characteristic styles of feeling, speaking and narrating which prevailed at the time of the sacred writer, and to the patterns men normally employed at that period in their everyday dealings with one another. (8)
 
Parables and Parabolic Images in the Gospels
by Felix Just, S.J., Ph.D.

What is a “Parable”?

Definition: “At its simplest a parable is a metaphor or simile drawn from nature or common life, arresting the hearer by its vividness or strangeness, and leaving the mind in sufficient doubt about its precise application to tease it into active thought.” (C. H. Dodd, The Parables of the Kingdom, New York: Charles Scribner’s Sons, 1961, p. 5)

Implications of this definition:

The meaning of most parables is not so obvious, or at least it shouldn’t be. If we assume we know what Jesus is talking about, we are probably missing the main point; if we are too familiar with the story (having heard it so often before), we might not think carefully enough about its real meaning.

Most parables contain some element that is strange or unusual. They should cause you to say, “Wait a minute! That’s not how farmers do their work! That’s not what kings usually do! That’s not what normally happens in nature!” And this strange element should cause you to think!

Parables do not define things precisely, but rather use comparisons to describe some aspect of how God acts or interacts with human beings. Yet to say “A is like B” does not mean that “A is identical to B in all respects”; so one should be careful not to misinterpret or misapply the parables.-More to come-gonna go to Mass
 

The Purpose of the Parables?
We might think that Jesus spoke in parables to make it easier for people to understand his message. According to the Gospels, however, he surprisingly does NOT expect everyone to understand them! This is clearly expressed in Matthew 13:10-17:

10 Then the disciples came and asked him, “Why do you speak to them [the crowds] in parables?”
11 He answered, "To you it has been given to know the secrets of the kingdom of heaven, but to them it has not been given.
12 For to those who have, more will be given, and they will have an abundance; but from those who have nothing, even what they have will be taken away.
13 The reason I speak to them in parables is that ‘seeing they do not perceive, and hearing they do not listen, nor do they understand.’ (cf. Isa 6:9-10)
14 With them indeed is fulfilled the prophecy of Isaiah that says: ‘You will indeed listen, but never understand, and you will indeed look, but never perceive.
15 For this people’s heart has grown dull, and their ears are hard of hearing, and they have shut their eyes; so that they might not look with their eyes, and listen with their ears, and understand with their heart and turn-- and I would heal them.’
16 But blessed are your eyes, for they see, and your ears, for they hear.
17 Truly I tell you, many prophets and righteous people longed to see what you see, but did not see it, and to hear what you hear, but did not hear it.
In Matthew, at least the disciples of Jesus understand the parables; but in Mark, even they have a hard time understanding, despite receiving extra instructions in private!
“Have you understood all this?” They [the disciples] answered, “Yes.” (Matt 13:51)
And he said to them [the disciples], “Do you not understand this parable? Then how will you understand all the parables?” (Mark 4:13)
With many such parables he spoke the word to them [the crowds], as they were able to hear it; he did not speak to them except in parables, but he explained everything in private to his disciples. (Mark 4:33-34).

Where Are the Gospel Parables?

From the following tables, you will note that Mark has only few parables and related images; Matthew adds quite a few more; and Luke has by far the most parables in the New Testament, including some of the most famous ones. The non-canonical Gospel of Thomas also contains quite a few parables that are also found in one or more of the Synoptics. In contrast, John’s Gospel never uses the word “parable” and has only few very images that are even similar to the parables of the Synoptic Gospels. To compare the texts of parables that appear in two or more of the Gospels, see The Five Gospel Parallels website.
 
Parable Mark Matthew Luke Thomas
Garments & Wineskins Mk 2:21-22 Mt 9:16-17 Lk 5:36-39 GTh 47b
Strong Man Mk 3:27 Mt 12:29 Lk 11:21 GTh 35
Sower & Seed Mk 4.3-8 Mt 13:3-9 Lk 8:5-8 GTh 9
[Why Jesus Uses Parables] Mk 4:10-12 Mt 13:10-17 Lk 8:9-10 -
[Interpretation of Sower & Seed] Mk 4:13-20 Mt 13:18-23 Lk 8:11-15 -
Lamp on a Stand Mk 4:21 Mt 5:15 Lk 8:16; 11:33 GTh 33
[Sayings about Jesus’ Parables] Mk 4:22-25 Mt 10:26; 7:2; 13:12 Lk 8:17-18; 12:2; 6:38b GTh 5; GTh 41
Seed Growing Secretly Mk 4:26-29 [cf. Mt 13:24-30] - GTh 21c
Mustard Seed Mk 4:30-32 Mt 13:31-32 Lk 13:18-19 GTh 20
[Jesus’ Use of Parables] Mk 4:33-34 Mt 13:34-35 - -
Salt Mk 9:50 Mt 5:13 Lk 14:34 -
Wicked Tenants Mk 12:1-11 Mt 21:33-44 Lk 20:9-18 GTh 65
Budding Fig-Tree Mk 13:28-29 Mt 24:32-33 Lk 21:29-31 -
Doorkeeper Mk 13:33-37 - [cf. Lk 12:35-38] -
Total Number of Markan Parables 10 Mt keeps all but 2 Lk keeps all but 2 GTh has 7 of Mark’s

Additional Parables and Images in both Matthew & Luke, but not in Mark (from the “Q” Source?):
Parable Mark Matthew Luke Thomas
Two Houses, Built on Rock or Earth - Mt 7:24-27 Lk 6:47-49 -
Children in the Market Place - Mt 11:16-19 Lk 7:31-35 -
Return of the Unclean Spirit - Mt 12:43-45 Lk 11:24-26 -
Burglar - Mt 24:43-44 Lk 12:39-40 GTh 21b, 103
Servant Entrusted with Supervision - Mt 24:45-51 Lk 12:42-46 -
Going before the Judge - Mt 5:25-26 Lk 12:58-59 -
Leaven - Mt 13:33 Lk 13:20-21 GTh 96
Great Supper - Mt 22:1-10 Lk 14:16-24 GTh 64
Lost Sheep - Mt 18:12-13 Lk 15:3-7 GTh 107
Pounds or Talents - Mt 25:14-30 Lk 19:12-27 -
Number of New Parables in Q - 10 10 GTh has 4 of Q’s

Additional Parables and Images in Matthew’s Gospel (but neither in Mark nor in Luke):
Parable Mark Matthew Luke Thomas
Wheat & Tares - Mt 13:24-30 - GTh 57
[Interpretation of Wheat & Tares] - Mt 13:36-43 - -
Treasure - Mt 13:44 - GTh 109
Pearl - Mt 13:45-46 - GTh 76
Net - Mt 13:47-48 - GTh 8
Unmerciful Servant - Mt 18:23-35 - -
Vineyard Workers & Employer - Mt 20:1-16 - -
Two Sons - Mt 21:28-32 - -
Guest without a Wedding Garment - Mt 22:11-14 - GTh 75
Ten Virgins - Mt 25:1-13 [cf. Lk 13:25] -
Last Judgement / Sheep & Goats - Mt 25:31-46 - -
Number of New Parables in Matthew - 10 - GTh has 5 of Mt’s

Additional Parables and Images in Luke’s Gospel (but neither in Mark nor in Matthew):
Parable Mark Matthew Luke Thomas
Two Debtors - - Lk 7:41-43 -
Good Samaritan - - Lk 10:25-37 -
Friend Asking for Help at Midnight - - Lk 11:5-8 -
Rich Fool - - Lk 12:16-21 GTh 63
Faithful Servants - - Lk 12:35-38 -
Barren Fig-Tree - - Lk 13:6-9 -
Closed Door - - Lk 13:24-30 -
Choice of Places at Table - - Lk 14:7-1l -
Tower-Builder &
King Planning for Battle - - Lk 14:28-32 -
Lost Coin - - Lk 15:8-10 -
Prodigal Son - - Lk 15:11-32 -
Unjust Steward - - Lk 16:1-8 -
Rich Man & Lazarus - - Lk 16:19-31 -
Servant’s Reward - - Lk 17:7-10 -
Unjust Judge - - Lk 18:1-8 -
Pharisee & Publican - - Lk 18:9-14 -
Throne Claimant - - Lk 19:12, 14, 15a, 27 -
Number of New Parables in Luke - - 17 GTh has 1 of Lk’s

 

Parable-like Images in the Gospel according to John:
The word “parable” is not used at all in the Fourth Gospel. However, the Johannine Jesus does use some metaphors and images that are somewhat similar to the Synoptic parables:

Shepherd and Sheep (John 10:1-16)
Vine and Branches (John 15:1-8)

Complete List of Parables and Images in the Gospel according to Matthew:
Parable Matthew Mark Luke
Salt Mt 5:13 Mk 9:50 Lk 14:34 -
Lamp on a Stand Mt 5:15 Mk 4:21 Lk 8:16; 11:33
Going before the Judge Mt 5:25-26 - Lk 12:58-59 -
Two Houses Mt 7:24-27 - Lk 6:47-49 -
Garment & Wineskins Mt 9:16-17 Mk 2:21-22 Lk 5:36-39
Children in the Market Place Mt 11:16-19 - Lk 7:31-35 -
Strong Man Mt 12:29 Mk 3:27 Lk 11:21
Return of the Unclean Spirit Mt 12:43-45 - Lk 11:24-26 -
Sower & Seed Mt 13:3-9 Mk 4.3-8 Lk 8:5-8
[Why Jesus Uses Parables] Mt 13:10-17 Mk 4:10-12 Lk 8:9-10
[Interpretation of Sower & Seed] Mt 13:18-23 Mk 4:13-20 Lk 8:11-15 -
Wheat & Tares Mt 13:24-30 [cf. Mk 4:26-29] -
Mustard Seed Mt 13:31-32 Mk 4:30-32 Lk 13:18-19
Leaven Mt 13:33 - Lk 13:20-21
[Jesus’ Use of Parables] Mt 13:34-35 Mk 4:33-34 - -
[Interpretation of Wheat & Tares] Mt 13:36-43 - - -
Treasure Mt 13:44 - -
Pearl Mt 13:45-46 - -
Net Mt 13:47-48 - -
Lost Sheep Mt 18:12-13 - Lk 15:3-7
Unmerciful Servant Mt 18:23-35 - - -
Vineyard Workers & Employer Mt 20:1-16 - - -
Two Sons Mt 21:28-32 - - -
Wicked Tenants Mt 21:33-44 Mk 12:1-11 Lk 20:9-18
Great Supper Mt 22:1-10 - Lk 14:16-24
Guest without a Wedding Garment Mt 22:11-14 - -
Budding Fig-Tree Mt 24:32-33 Mk 13:28-29 Lk 21:29-31 -
Burglar Mt 24:43-44 - Lk 12:39-40
Servant Entrusted with Supervision Mt 24:45-51 - Lk 12:42-46 -
Ten Virgins Mt 25:1-13 - [cf. Lk 13:25] -
Pounds or Talents Mt 25:14-30 - Lk 19:12-27 -
Last Judgement / Sheep & Goats Mt 25:31-46 - - -
Total Number in Matthew 28 - - -

Complete List of Parables and Images in the Gospel according to Luke:
Parable Luke Mark Matthew
Garments & Wineskins
Lk 5:36-39 Mk 2:21-22 Mt 9:16-17
Two Houses, Built on Rock or Earth
Lk 6:47-49 - Mt 7:24-27 -
Children in the Market Place Lk 7:31-35 - Mt 11:16-19 -
Two Debtors Lk 7:41-43 - - -
Sower & Seed Lk 8:5-8 Mk 4.3-8 Mt 13:3-9
[Why Jesus Uses Parables] Lk 8:9-10 Mk 4:10-12 Mt 13:10-17 -
[Interpretation of Sower & Seed] Lk 8:11-15 Mk 4:13-20 Mt 13:18-23 -
Lamp on a Stand Lk 8:16 [cf. 11:33] Mk 4:21 Mt 5:15
[Other Sayings about Jesus’ Parables] Lk 8:17-18 [cf. 12:2] Mk 4:22, 24a, 25 Mt 10:26; 13:12 GTh 5;
Good Samaritan Lk 10:25-37 - - -
Friend Asking for Help at Midnight Lk 11:5-8 - - -
Strong Man Lk 11:21 Mk 3:27 Mt 12:29
Return of the Unclean Spirit Lk 11:24-26 - Mt 12:43-45 -
Lamp on a Stand Lk 11:33 [cf. 8:16] Mk 4:21 Mt 5:15
Rich Fool Lk 12:16-21 - -
Faithful Servants Lk 12:35-38 [cf. Mk 13:33-37] - -
Burglar Lk 12:39-40 - Mt 24:43-44
Servant Entrusted with Supervision Lk 12:42-46 - Mt 24:45-51 -
Going before the Judge Lk 12:58-59 - Mt 5:25-26 -
Barren Fig-Tree Lk 13:6-9 - - -
Mustard Seed Lk 13:18-19 Mk 4:30-32 Mt 13:31-32
Leaven Lk 13:20-21 - Mt 13:33
Closed Door Lk 13:24-30 - [cf. Mt 25:10-12] -
Choice of Places at Table Lk 14:7-1l - - -
Great Supper Lk 14:16-24 - Mt 22:1-10
Tower-Builder &
King Planning for Battle Lk 14:28-32 - - -
Salt Lk 14:34 Mk 9:50 Mt 5:13 -
Lost Sheep Lk 15:3-7 - Mt 18:12-13
Lost Coin Lk 15:8-10 - - -
Prodigal Son Lk 15:11-32 - - -
Unjust Steward Lk 16:1-8 - - -
Rich Man & Lazarus Lk 16:19-31 - - -
Servant’s Reward Lk 17:7-10 - - -
Unjust Judge Lk 18:1-8 - - -
Pharisee & Publican Lk 18:9-14 - - -
Pounds or Talents Lk 19:12-27 - Mt 25:14-30 -
Throne Claimant Lk 19:12, 14, 15a, 27 - - -
Wicked Tenants Lk 20:9-18 Mk 12:1-11 Mt 21:33-44
Budding Fig-Tree Lk 21:29-31 Mk 13:28-29 Mt 24:32-33 -
Total Number in Luke 36 - - -

 
Why do you include a text which is not canon? I didn’t pay “GTh” any mind.
 
Why do you include a text which is not canon? I didn’t pay “GTh” any mind.
That’s just fine if you discount GTH.Since I didn’t write the article,I take no offense! I tried actually to edit it out-guess I missed a few-:rolleyes:
 
Why do you include a text which is not canon? I didn’t pay “GTh” any mind.
So you must not believe that Mary’s parents are Sts Anne and Joachim, as the only evidence we have of them is in a non-canonical writing. Too bad the Church considers them saints!
 
The translation is not the issue. It is the same one we use at Mass in the U.S. The issue is the footnotes and comments. I know for a fact their presence on the website does not establish legitimacy of any kind.
I was made aware of this problem also and so I prefer the RSV-CE’s and the Douay-Rheims’ footnotes and comments.
 
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