{"id":6558,"date":"2021-01-01T00:00:00","date_gmt":"2021-01-01T00:00:00","guid":{"rendered":"https:\/\/www.charming-bohr.160-238-31-172.plesk.page\/index.php\/2021\/01\/01\/was-medieval-christendom-christian\/"},"modified":"2021-01-01T00:00:00","modified_gmt":"2021-01-01T00:00:00","slug":"was-medieval-christendom-christian","status":"publish","type":"post","link":"https:\/\/www.charming-bohr.160-238-31-172.plesk.page\/index.php\/2021\/01\/01\/was-medieval-christendom-christian\/","title":{"rendered":"Was Medieval Christendom Christian?"},"content":{"rendered":"

Dominion: How the Christian Revolution Remade the World <\/strong><\/i>by Tom Holland, Basic Books, 2019. 624 Pages. <\/strong>
A #1 Christian church history book on Amazon.<\/strong><\/p>\n

The only recorded encounter of Jesus with Greeks was shortly before His crucifixion. As John 12:20, 21 tells us, some Greeks asked through Philip to see Jesus. We are not told why or what they asked Him, but verses 23-25 says, \u201cJesus replied, \u2018The hour has come for the Son of Man to be glorified. Very truly I tell you, unless a kernel of wheat falls to the ground and dies, it remains only a single seed. But if it dies, it produces many seeds\u201d (NIV)1 <\/sup>and added in verses 31, 32: \u201cNow is the time for judgment on this world; now the prince of this world will be driven out. And I, when I am lifted up from the earth, will draw all people to myself\u201d (NIV). Commenting in verse 33, John said, \u201cHe said this to show the kind of death he was going to die\u201d (NIV), the death on the cross.<\/p>\n

Certainly the Greeks didn\u2019t understand Jesus\u2019 response, because neither did His Jewish audience nor His disciples, who understood only after the Resurrection, and only through illumination by the Holy Spirit. As the apostle Paul discovered, Jesus\u2019 death on the cross, that \u201cemblem of suffering and shame\u201d at the heart of the gospel, was \u201ca stumbling block to Jews and foolishness to Greeks\u201d (1 Corinthians 1:23, NIV). <\/p>\n

And yet paradoxically this Evangelion, the gospel of \u201cthe crucified God,\u201d so incomprehensible to Greek reason and repugnant to Jewish monotheism\u2014indeed, whose very absurdity seemed designed to provoke universal rejection\u2014mastered the Roman Empire and effected, in Nietzsche\u2019s famous phrase, the greatest transvaluation of values in world history. The story of this transvaluation has been told many times; but Tom Holland retells it in Dominion<\/i>, and, as many reviewers have said, very interestingly, showing how all reform movements in Western history up to the Me Too movement, are a flowering of the moral revolution seeded by the crucifixion of Jesus Christ. <\/p>\n

What makes Holland\u2019s retelling so interesting is that he focuses on key figures from antiquity to our modern present who impressed Christian values on the world. And the<\/i> key figure in the transmission is Paul. \u201cBy preaching the primacy of love\u201d in social relations and God\u2019s partiality for \u201cthe low and despised in the world,\u201d and equality of all in Christ, he upturned the Roman hierarchy, and set Christianity on its world-transforming career. Holland graphically describes the gross immoralities and cruel oppression of the Roman Empire, to show the deep-seated cultural practices and forces that Christianity upturned. Then Augustine could say in the fourth century, that \u201call are astonished to see the entire human race converging on the Crucified One, from emperors down to beggars.\u201d <\/p>\n

But in Part II: Christendom, Holland notes that \u201cthe original, unsettling radicalism of Paul\u2019s own message had been diluted\u201d by social and political realities, enabling construction of the foundation of modern civilization. Thus, when the Roman Empire collapsed in the West; bishops in many cities (e.g., Gregory the Great in Rome) and clerics in monasteries filled the political vacuum. Author Holland rushes through this crucial foundational period and covers three centuries from 754 to 1076 (the Dark Ages) in 20 pages. Yet all the corruptions and tensions of medieval Christendom, which increased in scope and intensity until they sparked the Protestant Reformation, giving birth to our modern world, were sown during the Dark Ages.<\/p>\n

Precisely it was during the Dark Ages that clerics replaced pagan elites at the top of the Roman hierarchy, that the church fully inherited the Roman legal-administrative-coercive apparatus and legitimized it with the famous forgeries\u2014the Donation of Constantine and False Decretals; that the church absorbed pagan rituals, folklores, and magic, radically changing Christian faith and life<\/i>. Holland overlooks all these radical changes; yet they beg the question as to whether medieval society was Christian. As some medievalists have contended, medieval texts show that outside of the minuscule clerical elite, the great mass of medieval folk \u201cwere at best only superficially Christianized; Christian faith and practice first took hold among the European masses during the Reformation and Counter-Reformation.\u201d2<\/sup><\/p>\n

To be sure, the conclusion that medieval society was \u201csuperficially Christian\u201d was first reached by some medieval Christians, the so-called heretics. Indeed, as Holland himself noted: heretics\u2019 \u201ccharge . . . was customarily the same: that unworthy priests . . . were polluted, tarnished, corrupted; that they were not truly Christian<\/i>\u201d (italics supplied). Yet oblivious to this theologically correct indictment, Holland writes, from the viewpoint of medieval clerics that \u201cheresy had to be rooted out.\u201d He even adopts their demonizing language: \u201cThe great serpent of heresy . . . had begun to shake its coils again.\u201d But theologically this is wrong, and \u201chistorically it is evidently false,\u201d as R. I. Moore showed in The Origins of European Dissent<\/i>.3<\/sup> <\/p>\n

Orthodoxy has never reigned unchallenged. Reproof, protest, dissent, criticism, is inscribed in the DNA of biblical faith. The very charges of being unworthy divine representatives, of depravity and hypocrisy that heretics leveled at medieval clerics, the prophets and Jesus leveled at the religious leaders of their day. As Jesus Himself said in Mark 7:6-8: \u201cIsaiah was right when he prophesied about you hypocrites; as it is written: \u2018These people honor me with their lips, but their hearts are far from me. They worship me in vain; their teachings are merely human rules.\u2019 You have let go of the commands of God and are holding on to human traditions\u201d (NIV). <\/p>\n

This charge of letting go of God\u2019s commandments<\/i> and holding to human traditions<\/i> must also be directed at the medieval Papacy. Because, as Moore rightly noted in The Formation of a Persecuting Society<\/i>, \u201cthose who denied the necessity of infant baptism, of the sanctification of matrimony, intercession for souls in purgatory, of regular attendance at mass and confession to priests, were not rebelling against ancestral patterns of faith and practice. Whatever the theology of the matter, these were innovations in the daily life of the faithful that throughout the period [eleventh century], were gradually being pressed upon the priesthood and its flocks by the . . . papacy.\u201d4<\/sup> <\/p>\n

Holland doesn\u2019t specifically mention these religious innovations, but notes that \u201cGregory VII\u2019s ambitions for the papacy were of a momentously original order. [Instead of deferring to canons of church councils] . . . he was more than ready to introduce innovations of his own.\u201d By missing the religious innovations, Holland missed the real <\/i>significance of papal innovations: that they \u201clet go the commandments of God\u201d and the gospel. As such, the charges of heresy actually apply to the Papacy. After all, the doctrines of those condemned of heresy, as Moore noted, \u201camounted to a simple literal adherence to the precepts of the New Testament, especially the Gospels and Apostles, which made them sceptical of some of the teaching and claims of the church.\u201d5<\/sup><\/p>\n

And the claims that Gregory VII made in Dictatus Papae<\/i> are radical and heretical. To cite only four: \u201call princes shall kiss the feet of the Pope alone\u201d\u2014angels refused human homage<\/i> (Revelation 19:10). \u201cHis name alone [the pope] shall be spoken in the churches\u201d\u2014displaced Jesus.<\/i> That he can \u201cdepose emperors\u201d\u2014only God can depose or set up kings<\/i> (Daniel 2:21), and that \u201cthe Roman Church has never erred. Nor will it err, to all eternity\u201d\u2014Paul\u2019s pastoral letters and the letters to the seven churches in the book of Revelation shows that the church errs.<\/i> To say otherwise is to arrogate an attribute\u2014infallibility<\/i>\u2014exclusive to God. Indeed, the universal supremacy in religion and in politics claimed by the Dictatus Papae<\/i>, no king, priest, prophet, or apostle ever claimed them in the Bible. It belongs to God alone.<\/p>\n

Holland calls Gregory VII a reformer, who set the West \u201cupon a distinctive course of its own\u201d by freeing the church from the control of the Empire, which resulted in \u201cthe distinction between religio<\/i> and the saeculum<\/i>, between the sacred and profane.\u201d Evidentially this is false. History clearly shows that the aim of the medieval Papacy was supremacy in both religio<\/i> and the saeculum.<\/i> As Miri Rubin observed, papal reforms from the eleventh century with the Eucharist at the center were vigorously advanced at \u201ca time when popes were attempting to enforce claims of primacy and universality, against regional political powers and local liturgical forms.\u201d6<\/sup> And the result was an all-embracing sacramental system that mixed religio<\/i> and the saeculum<\/i>, the sacred and the profane, the natural and the supernatural, in other words, an enchanted universe<\/i>.<\/p>\n

Holland uncritically acclaims the \u201cmiracles\u201d and rituals that buttressed papal supremacy and generated this enchanted universe<\/i>. But from a biblical standpoint an enchanted universe<\/i> is a deformation.<\/i> \u201cChrist did not enchant men,\u201d as W. H. Auden said, \u201cHe demanded that they believe in Him.\u201d7<\/sup> And this entailed breaking off from the realm of appearances. \u201cBlessed are those who have not seen and yet have believed,\u201d said Jesus in John 20:29, NIV. Indeed, as a religion of the book, Christianity is intrinsically designed to effect a break with the realm of appearances. Reading is a solitary activity. It alienates, detaches one from the external world, transports one into the world within the book. In the case of the Bible, read, believed, and lived, it transports one inwardly or spiritually into the \u201cbody of Christ\u201d; radically changes one\u2019s life in relation to the world so that one is in the world, but \u201cnot of the world\u201d (John 17:16, NIV). <\/p>\n

In purely structural terms being \u201cnot of the world\u201d or being \u201cin Christ\u201d (Romans 8:1, NIV) implies distinctions between the sacred and the profane, the natural and the supernatural, the religious and the political, for \u201cthe whole world is under the control of the evil one\u201d (1 John 5:19, NIV), \u201cthat old serpent, called the Devil and Satan, which deceiveth the whole world\u201d (Revelation 12:9, KJV). And the crux of the distinctions is to protect from deception, from confusing Satan, \u201cthe prince of this world\u201d (John 16:11, NIV), with the true God. \u201cFor Satan himself masquerades as an angel of light\u201d (2 Corinthians 11:14, NIV) . <\/p>\n

And against Satan\u2019s deceptions and masquerades, as Jesus showed in the three temptations, protection is in the Word of God. But in another major deformation,<\/i> medieval Christendom shifted protection from the Word of God to the priest\u2019s ritual action: the devil was said to be allergic to holy water, was repelled by the sign of the cross. Embellished in art, drama, and liturgy, this ritualization produced an image of the devil, at once comical and monstrous. In an irony that has escaped notice, this ritualization went hand in hand with demonization of Jews and heretics, that they were in a confederacy with the devil to destroy Christian society by every diabolical means, and therefore they had to be exterminated. <\/sup><\/p>\n

And the exterminators, or \u201cwarrior pilgrims,\u201d as Holland nonchalantly called them, were \u201cwell-suited to the ambitions of the Papacy,\u201d he added in a section subtitled \u201cA Great and Holy War.\u201d But he curiously failed to notice that in the New Testament: the war between good and evil, Christ and Satan is spiritual, fought in the heart<\/i>. \u201cFor our struggle is not against flesh and blood, but against . . . spiritual forces of evil\u201d (Ephesians 6:12, NIV). That\u2019s why, \u201cthough we live in the world, we do not wage war as the world does. The weapons we fight with are not the weapons of the world\u201d (2 Corinthians 10:3, NIV). In other words, to fight with \u201cweapons of the world\u201d against \u201cflesh and blood\u201d is a diabolical deformation<\/i> of the gospel. Such a war is neither holy nor Christian. \u201cStrictly speaking, this comes under . . . paganism, for since the gospel never sets up any national religion, holy war is impossible among Christians,\u201d as Rousseau rightly noted.8<\/sup> <\/p>\n

Indeed, the militarism of the medieval papacy is a Roman legacy. Thomas Hobbes\u2019 famous remark \u201cthat the Papacy is no other than the ghost of the deceased Roman Empire, sitting crowned upon the grave thereof\u201d9<\/sup> was not a mere gibe. After all, the pope assumed the title of the Roman high priest: Pontifex Maximus. And Holland himself notes that the papal \u201ccourt, in an echo of the building where the Roman Senate had once met, was known as the \u2018Curia.\u2019 Yet the pope was no Caesar,\u201d he says. True. But in a direct negation of Christ\u2019s Word (Matthew 22:21) the bishop of Rome joined in the Papacy the things of Caesar and the things of God. Yet he still called himself the \u201cVicar of Christ,\u201d even as he deformed the Church, the \u201cbody of Christ,\u201d by corrupting it with militarism and political fanaticism.<\/p>\n

Indeed, as Holland himself noted: \u201cthe church that had emerged from the Gregorian reformatio<\/i> was . . . an institution of a kind never before witnessed.\u201d It was, he wrote, \u201ca supreme paradox: that the church, by rendering itself free of the secular, had itself become a state. And a very novel kind of state.\u201d But this novelty notwithstanding, Holland ironically traced it \u201cback to . . . Paul . . . the surest basis for the papacy\u2019s claim to a universal authority,\u201d and even asserts, \u201cThe order defined by the Roman church was one that consciously set itself against primordial customs rooted in the sump of paganism.\u201d But again, historically this is evidently false. Holland should have consulted the work of Peter Brown and Ramsay MacMullen, distinguished historians of late antiquity. About paganism they conclusively showed that \u201cthe triumph of the church was not one of obliteration but of widening embrace and assimilation.\u201d10<\/sup> <\/p>\n

This embrace and assimilation of pagan elements\u2014Greek, Roman, and Germanic\u2014is of vital importance, because, as Jean Seznec showed, it ensured \u201cthe survival of the pagan gods,\u201d11<\/sup> a survival that Nietzsche also noted and gleefully celebrated, as \u201cso diabolically divine\u201d because \u201cChristianity would thereby have been abolished<\/i>!\u201d but then, he dolefully added, \u201cLuther went to Rome.\u201d12<\/sup> Holland cites Luther\u2019s polemic that the Roman church \u201chad seduced Christians into paganism and idolatry.\u201d But he overlooks Luther\u2019s \u201ctheology of the cross,\u201d a curious oversight indeed, given that the front jacket cover of Dominion<\/i> has an imposing image of Christ on the cross, <\/i>and begins with a graphic description of crucifixion as a method of execution. <\/p>\n

But after that the cross disappears from Dominion<\/i>. Holland never explains precisely how it transformed the world. And it\u2019s because he explains everything materialistically, in terms of concrete events, ideas, or unique individuals. The agency of the Holy Spirit, so central in New Testament Christianity, is unnoticed. Had he noticed, Dominion<\/i> would have been a very different book. For it was through the Holy Spirit that the early Christians experienced the resurrected Christ and imitated His humility and self-sacrificing love epitomized by His death on the cross. Again, it\u2019s through the sustaining power of the Holy Spirit that the martyrs endured persecution and death under the Roman Empire. \u201cEveryone who wants to live a godly life in Christ Jesus will be persecuted\u201d (2 Timothy 3:12, NIV). <\/p>\n

 If Holland had told the Christian revolution from the perspective of the experience of the cross, it would have been from the martyrs through the heretics to Luther\u2019s \u201ctheology of the cross,\u201d instead of through Constantine, bishop of Rome, to medieval Papacy. To be sure, Jesus Himself drew a scarlet line \u201cfrom the blood of [righteous] Abel to the blood of Zechariah\u201d (Luke 11:51, NIV), and predicted in John 16:2 that a \u201ctime is coming when anyone who kills you will think they are offering a service to God\u201d (NIV), and warned, \u201cThey come to you in sheep\u2019s clothing, but inwardly they are ferocious wolves. By their fruit you will recognize them\u201d (Matthew 7:15, 16, NIV). And the fruit of the medieval popes\u2014unbridled avarice, venality, power politics, immorality, burning heretics, antisemitism, the Crusades, the Inquisition, magical religion\u2014fits the bill of the \u201cferocious wolves\u201d predicted by Jesus. <\/p>\n

\u201cThe exercise of force is contrary to the principles of God\u2019s government; He desires only the service of love; and love cannot be commanded; it cannot be won by force or authority.\u201d13<\/sup> \u201cA \u2018truth\u2019 that must use violence to secure its existence cannot be truth. Rather the truth that moves the sun and the stars is that which is so sure of its power that it refuses to compel . . . by force. Rather it relies on the slow, hard, and seemingly unrewarding work of witness, a witness which it trusts to prevail even in a fragmented and violent world.\u201d14<\/sup> <\/p>\n

This witness, encapsulated in the \u201ctheology of the cross,\u201d and expressed in the self-accusing confession \u201cI am a sinner\u201d and commitment to fight evil in one\u2019s life, is the crux of the Christian moral revolution. Precisely by turning to self the accusing finger that had been pointed at another, confession engendered what the theologian Krister Stendahl called \u201cthe introspective conscience of the West,\u201d and thus shattered the \u201cscapegoat mechanism,\u201d the primordial, universal human practice to make oneself appear good by falsely accusing others. It was a radical departure from \u201cthe old path that the wicked have trod\u201d (Job 22:15, NIV)\u2014so radical that Paul said it meant death and a new life. \u201cFor we know that our old self was crucified with [Christ] (Romans 6:6, NIV). \u201cI no longer live, but Christ lives in me\u201d (Galatians 2:20, NIV).<\/p>\n

People kill themselves in many ways, but never by crucifixion. That\u2019s done by another. \u201cFlesh gives birth to flesh, but the Spirit gives birth to spirit\u201d (John 3:6, NIV). Spiritually, the impossibility of crucifying oneself and producing a new life; or, put differently, the ability of God<\/i> alone <\/i>to do it is what is expressed in the Protestant credo of sola gratia<\/i>, by grace alone. It\u2019s precisely the sola<\/i>, the alone,<\/i> that raised the ire of the medieval Papacy, because it excluded all the sacramental-liturgical and Platonic-Aristotelian additions <\/i>to the gospel upon which its power and authority was based. In short, the ire was provoked by politics. <\/p>\n

Indeed, politics is the clue to the Counter-Reformation and the modern Papacy. \u201cWhatever the doctrinal differences the structural one remains the most intractable. As before Luther, Rome still plays politics and claims secular and spiritual dominance . . . a church that is a state and a state that is a church,\u201d as this magazine\u2019s editor has often noted.15<\/sup> This unchristian amalgam, we must recall, was the specific target of Voltaire\u2019s rallying cry Ecrasez l\u2019infame<\/i> (crush the infamy); and also of the anticlericalism, radical atheism, and dechristianization of the French Revolution, which set the modern world against Christianity, even as it is, in Holland\u2019s words, \u201cstill utterly saturated by Christian concepts and assumptions.\u201d <\/p>\n

This paradox of our modern world\u2014Christian roots and yet a secular and unchristian culture\u2014forms the last part of Dominion.<\/i> Equality, freedom, love, social justice, human dignity, concern for victims and the weak\u2014all these values that have animated modern revolutions and reform movements are a flowering of the gospel, as Holland rightly showed. But they trust human power and reason to bring about change and perfection, just as medieval Christendom trusted in sacraments. That\u2019s why they have all failed, and catastrophically. For as Jesus said: \u201cApart from me you can do nothing\u201d (John 15:5, NIV). <\/p>\n

This \u201cnothing,\u201d which requires faith alone,<\/i> because Jesus did everything on the cross, is very offensive to human pride. Indeed, even those who first accepted the gospel were vexed by \u201cthe offense of the cross\u201d (Galatians 5:11, NIV). They shrunk from it, sought to temper the abject self-denial and humility it demanded. In a way the history of Christianity is a history of tempering, diluting, or outright eliminating \u201cthe offense of the cross.\u201d Here Protestantism is just as guilty as Catholicism. Elimination of the \u201coffense of the cross\u201d is what enabled Christian values and ideas to become cultural artifacts in the building of Western civilization. <\/p>\n

But a Christianity without the \u201coffense of the cross\u201d isn\u2019t Christian. One wonders how modern Christianity would react to another recovery of the \u201ctheology of the cross\u201d!<\/p>\n

\n

Bible texts credited to NIV are from the Holy Bible, New International Version. Copyright \u00a9 1973, 1978, 1984, 2011 by Biblica, Inc. Used by permission. All rights reserved worldwide.<\/p>\n

2 <\/sup>John Van Engen, \u201cThe Christian Middle Ages as an Historiographical Problem,\u201d American Historical Review <\/i>91, no. 3 (June 1986): 521.<\/p>\n

3 <\/sup>R. I. Moore, The Origins of European Dissent<\/i> (Basel, Switzerland: Blackwell Publishers, 1985), p. 3.<\/p>\n

4 <\/sup>R. I. Moore, The Formation of Persecuting Society<\/i> (Basel, Switzerland: Blackwell Publishers, 1987), p. 71. <\/sup><\/p>\n

5 <\/sup>Ibid<\/i>., p. 17.<\/p>\n

6 <\/sup>Miri Rubin, Corpus Christi: The Eucharist in Late Medieval Culture<\/i> (Cambridge University Press, 1991), p. 12. <\/p>\n

7 <\/sup>W. H. Auden, A Certain World: A Commonplace Book<\/i> (New York: Viking Press, 1970), p. 150.<\/p>\n

8 <\/sup>Jean-Jacques Rousseau, The Social Contract<\/i>, ed. Maurice Cranston (New York: Penguin Books, 1968), p. 185.<\/p>\n

9 <\/sup>Thomas Hobbes, Leviathan<\/i>, ed. Michael Oakeshott (New York: Simon & Schuster, 1962), p. 543.<\/p>\n

10 <\/sup>Ramsay MacMullen, Christianity and Paganism in the Fourth and Eighth Centuries<\/i> (New Haven, Conn.: Yale University Press, 1997), p. 159.<\/p>\n

11 <\/sup>Jean Seznec, The Survival of the Pagan Gods: The Mythological Tradition and Its Place in Renaissance Humanism and Art<\/i> (Princeton University Press, 1981).<\/p>\n

12 <\/sup>Friedrich Nietzsche, Twilight of the Idols\/Antichrist<\/i>, trans. R. J. Hollingdale (New York: Penguin Books, 1968), pp. 194, 197.<\/p>\n

13 <\/sup>Ellen G. White, The Desire of Ages<\/i> (Mountain View, California: Pacific Press Publishing Association, 1898, 1940), p. 22.<\/p>\n

14 <\/sup>Stanley Hauerwas, The Peaceable Kingdom: A Primer in Christian Ethics<\/i> (University of Notre Dame, 1983), p. 15.<\/p>\n

15 <\/sup>Lincoln E. Steed, \u201cFuture Shock,\u201d Liberty<\/i>, November\/December 2017, p. 2. <\/p>\n","protected":false},"excerpt":{"rendered":"

Dominion: How the Christian Revolution Remade the World by Tom Holland, Basic Books, 2019. 624 Pages. A #1 Christian church history book on Amazon. The only recorded encounter of Jesus with Greeks was shortly before His crucifixion. As John 12:20, 21 tells us, some Greeks asked through Philip to see Jesus. We are not told why<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"_monsterinsights_skip_tracking":false,"_monsterinsights_sitenote_active":false,"_monsterinsights_sitenote_note":"","_monsterinsights_sitenote_category":0,"footnotes":""},"categories":[339],"tags":[171],"class_list":["post-6558","post","type-post","status-publish","format-standard","hentry","category-january-february-2021","tag-january-february-2021"],"aioseo_notices":[],"_links":{"self":[{"href":"https:\/\/www.charming-bohr.160-238-31-172.plesk.page\/index.php\/wp-json\/wp\/v2\/posts\/6558","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.charming-bohr.160-238-31-172.plesk.page\/index.php\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.charming-bohr.160-238-31-172.plesk.page\/index.php\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.charming-bohr.160-238-31-172.plesk.page\/index.php\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.charming-bohr.160-238-31-172.plesk.page\/index.php\/wp-json\/wp\/v2\/comments?post=6558"}],"version-history":[{"count":0,"href":"https:\/\/www.charming-bohr.160-238-31-172.plesk.page\/index.php\/wp-json\/wp\/v2\/posts\/6558\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.charming-bohr.160-238-31-172.plesk.page\/index.php\/wp-json\/wp\/v2\/media?parent=6558"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.charming-bohr.160-238-31-172.plesk.page\/index.php\/wp-json\/wp\/v2\/categories?post=6558"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.charming-bohr.160-238-31-172.plesk.page\/index.php\/wp-json\/wp\/v2\/tags?post=6558"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}