{"id":2466,"date":"2019-02-08T00:08:30","date_gmt":"2019-02-08T00:08:30","guid":{"rendered":"https:\/\/alumniforacatholicusd.org\/?p=2466"},"modified":"2019-02-08T00:08:30","modified_gmt":"2019-02-08T00:08:30","slug":"the-splendor-of-truth-in-2017","status":"publish","type":"post","link":"https:\/\/alumniforacatholicusd.org\/index.php\/2019\/02\/08\/the-splendor-of-truth-in-2017\/","title":{"rendered":"THE SPLENDOR OF TRUTH IN 2017"},"content":{"rendered":"

[vc_row][vc_column][vc_column_text]<\/p>\n

THE SPLENDOR OF TRUTH IN 2017<\/strong><\/p>\n

source: https:\/\/www.firstthings.com\/article\/2017\/10\/the-splendor-of-truth-in-2017<\/a><\/p>\n

by\u00a0Charles J. Chaput<\/span><\/em><\/a><\/span><\/p>\n

October 2017<\/p>\n

\n

here are times when we must sink to the bottom of our misery to understand truth, just as we must descend to the bottom of a well to see the stars in broad daylight.\u201d Those are strong words, written by the Czech activist V\u00e1clav Havel in his essay \u201cThe Power of the Powerless<\/a>,\u201d one of the twentieth century\u2019s great calls to \u201cliving in the truth\u201d against a culture based on violence, manipulation, and lies. Havel finished his text in October 1978, shortly before his arrest by Communist authorities. In the same month, Karol Wojty\u0142a, a seemingly obscure bishop from Communist Poland, was elected Pope John Paul II.<\/p>\n

The two men were very different. Havel, a poet and playwright, became a leading political dissident. Wojty\u0142a, an actor and playwright, took the path of priest and philosopher. But they shared a set of concerns. Both had a passion for truth, which they saw as the foundation of human dignity. Both had emerged from regimes grounded in lies. Both admired the freedoms of the West. And yet\u2014tellingly\u2014both doubted that the democratic West was in any sense immune to the sort of casuistry, poisonous political thought, and systematic intellectual deceit that had destroyed Europe.<\/p>\n

Nearly four decades have passed. The great ideological wars are over. The good guys won. Or at least that\u2019s the story we in the \u201cdeveloped\u201d world like to tell ourselves. We in the wealthy nations enjoy astonishing technical progress and material comforts. But the wound to man\u2019s self-understanding and moral reasoning caused by the events of the last century has never really healed. Instead it has deepened, spreading a peculiar kind of confusion into our public discourse, political institutions, popular culture, the lives of religious believers, and entire communities of faith\u2014including, at times, the Church herself.<\/p>\n

Addressing that wound was a major focus of Karol Wojty\u0142a\u2019s pontificate.<\/p>\n

N<\/span>ext year, 2018, marks the twenty-fifth anniversary of the release of\u00a0Veritatis Splendor<\/a><\/em>, John Paul\u2019s great encyclical on the \u201csplendor of truth.\u201d Written to encourage a renewal in Catholic moral theology and a return to its classical Catholic roots,\u00a0Veritatis Splendor<\/em>\u00a0grounds itself in a few simple convictions. Briefly put: Truth exists, whether we like it or not. We don\u2019t create truth; we find it, and we have no power to change it to our tastes. The truth may not make us comfortable, but it does make us free. And knowing and living the truth ennoble our lives. It is the only path to lasting happiness.<\/p>\n

In the years that have passed, the crisis of truth has only seemed to grow. Our age is one of cleverness and irony, not real intellect and character. Today the wisdom of\u00a0Veritatis Splendor<\/em>\u00a0is more urgently needed than ever.<\/p>\n

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THIS IS THE FIRST OF YOUR THREE FREE ARTICLES FOR THE MONTH.<\/div>\n
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It\u2019s common, even among people who identify as Catholics, to assume that the Church\u2019s moral guidance is essentially about imposing rules, rules that breed a kind of pharisaism. But this is exactly wrong. It\u2019s an error that radically misunderstands the substance of Catholic teaching. It\u2019s also one of the worst obstacles to spreading the faith.<\/p>\n

John Paul II knew this. Thus the first chapter of his encyclical is a meditation on the encounter of Jesus with the rich young man (Matt. 19:16\u201326). The rich young man seeks to enter into eternal life, and this, John Paul writes, is the starting point for Jesus\u2019s teaching on how to live as a Christian. In other words, Christian morality is about seeking fellowship with God, which is our true happiness, the goal of our human existence. Yes, moral rules, laws, and commandments do exist. But they have value because they point to something far more profound:\u00a0how to live in order to grow in virtue and attain fullness of life.<\/em><\/p>\n

Every parent knows the importance of what might be called \u201ccommon-sense virtue ethics.\u201d When children are young, a family\u2019s rules serve as guardrails against accidents; later, they become guides toward virtue, maturity, and the capacity for self-command. In other words, good parents want their children to be happy. That\u2019s why they give them rules. And that\u2019s also why they sometimes need to admonish their children for breaking the rules. But the reason behind the rules is not arbitrary. The rules are an expression of love. Their motive is a desire to raise children who will become happy, virtuous, mature, flourishing adults.<\/p>\n

God treats us in much the same way. Catholic teaching as a morality of virtue and happiness is not hard to understand. Like any good parent, God does indeed give us rules. The Ten Commandments are central among them. But this is\u00a0not<\/em>\u00a0because he\u2019s interested in displaying his power, or making us obey him. God does not \u201cneed\u201d our obedience. It adds nothing to his sovereignty. But God is love, and that means he exercises his sovereignty to protect us from danger and lead us to grow in virtue. In the end, the reason for God\u2019s commandments is very simple. He loves us and wants us to be happy.<\/p>\n

T<\/span>his truth\u2014that Christian morality is not a clutch of dead legalisms but a path to happiness\u2014was a key theme of John Paul\u2019s ministry. It was already clear in his first encyclical,\u00a0Redemptor Hominis<\/em>\u00a0(\u201cRedeemer of Man\u201d), where he announced the basic program for his pontificate:<\/p>\n

Christ, the Redeemer of the world, is the one who penetrated in a unique unrepeatable way into the mystery of man and entered his \u201cheart\u201d. Rightly therefore does the Second Vatican Council teach: \u201cThe truth is that only in the mystery of the Incarnate Word does the mystery of man take on light. For Adam, the first man, was a type of him who was to come\u00a0(Rom. 5:14),Christ the Lord. Christ the new Adam, in the very revelation of the mystery of the Father and of his love,\u00a0fully reveals man to himself\u00a0<\/em>and brings to light his most high calling.\u201d<\/p><\/blockquote>\n

Jesus comes to reveal to man his true dignity. He sets man free with the truth of the Gospel, free to become by grace what God calls humanity to be: adopted daughters and sons in the joy of his love.<\/p>\n

This is why John Paul placed such stress on truth, especially the truth about man and his vocation, a vocation to lasting happiness in friendship with God. In the Gospel, Jesus gives us a new commandment, the new law of love. This new law does not abolish the Mosaic Law and the Old Testament commandments. It does not override the natural law written on every person\u2019s heart. Rather, it fulfills them and helps us live them in a more perfect way. Jesus teaches us the truth about right and wrong, and this truth does not diminish our liberty: \u201cYou will know the truth, and the truth will make you free\u201d (John 8:32).<\/p>\n

As a result, John Paul II called for a deep renewal of Catholic moral theology, and also of the ways in which Christian moral teachings are presented to the faithful and to the world. He wanted the Church to recover her zeal in affirming that no richer life exists than one lived in the fullness of truth.<\/p>\n

I<\/span>t\u2019s precisely here\u2014how the Church presents her moral guidance\u2014that we still face serious challenges. Ironically, legalism is very much alive in the Church, even though it no longer looks like the rigorist, \u201cconservative\u201d legalism of the past. Legalist minimalism is just as deadly to the life of faith as legalist maximalism.<\/p>\n

Many of today\u2019s confusions about Catholic moral teaching stem from a one-dimensional morality of obligation. In this view, moral truth limits human freedom by constraining what man can legitimately choose. It \u201cbinds\u201d his choice. A morality of obligation can only move us negatively, by teaching that disobedience carries the threat of divine punishment. The drama in moral reflection is thus reduced to figuring out exactly what we are \u201cbound\u201d to do by God\u2019s law, and then what residual room is left for our freedom.<\/p>\n

This kind of moral theory has a questionable Catholic pedigree. The great patristic and medieval Catholic synthesis of the High Middle Ages saw God\u2019s commandments not as arbitrary acts of his will demanding obedience, but as expressions of the wisdom by which he teaches us what we\u2019re made for, and how to become what he intended us to be.<\/p>\n

This synthesis was attacked, starting in the twelfth and thirteenth centuries, first by nominalist philosophers and later by the secularizing Enlightenment. When combined with the polemics of the Protestant Reformation and other splinter groups like the Jansenists, many moral theologians\u2014including some famous early Jesuits such as Francisco Suarez\u2014lost sight of the classical focus of Catholic morality on virtue and happiness. They began to turn to distinctively modern moral theories that stressed law, obligations, commandments, and conscience. Rather than a quest for happiness, the moral life came to be portrayed as a difficult navigation of detailed rules.<\/p>\n

This approach became standard in many seminaries. And too often, it produced a demanding legalism. In this view, a good Catholic must know the moral law. He or she must then apply it rigorously to his or her own case to avoid falling into grave sin. Our native freedom simply needed to knuckle under, with our will submitted in obedience to divine commandments and to the laws of the Church. Moral theology thus judged actions mainly by whether or not they conformed to the duties of the law. Acts of virtue aiming at holiness and union with God belonged to a different domain (as \u201csupererogatory\u201d counsels, rather than mandatory commandments).<\/p>\n

A<\/span>gainst this backdrop, Vatican II (1962\u20131965) called for a broad reform of Catholic moral theology, one that reconnected moral truth with our desire for happiness. But many moral theologians remained trapped by the preconciliar theories that had formed them. They continued to presume a framework of divine commandments and obligations that bind and restrict man\u2019s liberty.<\/p>\n

Instead of reading the council as a call to deepen the life-giving power of moral truth, they believed\u2014incorrectly\u2014that Vatican II marked a break from the \u201coppressive\u201d moral commandments of the past. They assumed that Catholic moral theology can be more life-affirming to the degree that it cedes territory to our unfettered freedom. But in practice, they only managed to exchange the rigorist legalism of their teachers for a new legalism with a laxist, progressive bent.<\/p>\n

Many moral theologians of the last generation, including men like Bernard H\u00e4ring, felt they were bringing the Church into the modern age by exploring new moral frontiers. In practice, though, most of these theologians stayed on the same old school bus, which they now ran in reverse. That is, they \u201csolved\u201d the problem of onerous moral commandments by eliminating some rules and generating doubts about whether this or that commandment applied in every case, or whether some exception might exist to rules that, before, had seemed absolute.<\/p>\n

Those who favored this rebranded legalism made it their business to create doubts about the application of a law or commandment to particular cases, thus \u201cfreeing\u201d the individual to exercise his \u201cliberty of conscience.\u201d This felt like a new turn in moral theology, one that released Catholics from the old regime of rigorous rules and duties. But in fact things didn\u2019t change, at least not theologically. The new laxist thought stayed stuck in the old rut of legalism. Morality, in the end, remained about the rules, with a new generation of moralists essentially arguing for fewer of them.<\/p>\n

Obviously no version of legalism can capture the real meaning of the Gospel, which is the promise of new life in Jesus Christ. Legalism of whatever sort sees God\u2019s law as a limit (or even a threat) to human freedom. So in\u00a0Veritatis Splendor<\/em>, John Paul reoriented moral thought back toward the classical Catholic tradition of a morality of virtue leading to happiness.<\/p>\n

In the United States, this has borne many good fruits, especially among those who teach moral theology in our seminaries. Over the last twenty-five years, a growing number of scholars have emerged who offer a persuasive explanation of Catholic teaching in defense of life and marriage, including the (now clearly prophetic) encyclical\u00a0Humanae Vitae<\/em>of Paul VI. They grasp that the core problem of our sinfulness is not that we\u2019re breaking rules. It\u2019s that we\u2019re damaging our God-given humanity and forsaking the opportunity to live in the truth, which means living more fully human lives.<\/p>\n

It is because we remain captive to a false rivalry between moral truth, on the one hand, and human freedom and fulfillment, on the other, that\u00a0Veritatis Splendor<\/em>\u00a0remains so important. We can elaborate that in four points.<\/p>\n

F<\/span>irst,<\/em>\u00a0the text reminds us forcefully that truth, including moral truth (what we owe our neighbor; what leads us to or away from God), has an objective dimension. It\u2019s not purely a function of cultural and personal circumstances. Of course, throughout history, and throughout our individual lives, many things do change. But some truths do not change. Murder, genocide, adultery\u2014these are wrong in every case. There are no exceptions, no circumstances that make such actions morally permissible. They can never be directly chosen, even as a means to a good end.<\/p>\n

Certain moral truths\u2014the Ten Commandments, the basic precepts of the natural law\u2014remain always valid. As John Paul writes:<\/p>\n

The\u00a0negative precepts\u00a0<\/em>of the natural law are universally valid. They oblige each and every individual, always and in every circumstance. It is a matter of prohibitions which forbid a given action\u00a0semper et pro semper\u00a0<\/em>[always and everywhere],\u00a0without exception, because the choice of this kind of behavior is in no case compatible with the goodness of the will of the acting person, with his vocation to life with God and to communion with his neighbor. It is prohibited\u2014to everyone and in every case\u2014to violate these precepts.<\/p><\/blockquote>\n

Such actions always and everywhere stand in opposition to friendship with God and to justice toward our neighbor. They\u2019re always directly opposed to virtue and to our ultimate happiness.<\/p>\n

A person might not be fully culpable for doing wicked things when faced with violent threats or intense pressure. But the acts themselves\u2014acts like rape, euthanasia, and abortion\u2014are always gravely wrong. They produce terrible evil in the life of the person who does them and suffering in the lives of others. This is why the Catholic tradition calls such actions intrinsically evil. The evil is found in the very nature of the kind of act that it is, no matter what the circumstances or reasons that motivate it.<\/p>\n

In practice, this means that, even when we have a good reason and the noblest intention in the world, if an action itself is not rightly ordered to God, it\u2019s still wrong. Its \u201cwrongness\u201d is not merely the result of violating some commandment or duty. It\u2019s not the law or the commandment that \u201cmakes\u201d the action wrong. Rather, even under the best circumstances, an intrinsically evil act leads us away from God, who is the supreme good. It wounds us, injures others, blocks our path to true happiness, and produces real evil.<\/p>\n

This is the flaw in all forms of moral legalism, rigorist or laxist. Intrinsically evil acts aren\u2019t wrong because the law proscribes them. The law proscribes them because, by their very nature, they deform the human person. They disrupt the just relations among persons and turn us away from God, our greatest good.<\/p>\n

T<\/span>his central teaching does more than protect human dignity; it promotes it as well. As V\u00e1clav Havel recognized, the objectivity of moral truth provides us with a place to stand in a fallen world that too often conscripts us into its evil doings. When the Church teaches that some things should never be done, she is issuing a wake-up call. Our freedom is not aimless. It does not serve itself. We were created with the capacity for freedom so that we could unite ourselves with the truth\u2014in action as well as thought.<\/p>\n

To be fully human, as the lessons of the last century taught both Havel and Wojty\u0142a, is to live in the truth. And we can do this even in dire circumstances because we are always able to refrain from doing that which is intrinsically evil. To resist the temptation of adultery, to refuse to procure or perform an abortion, to refrain from mouthing falsehoods\u2014even the most ordinary person who struggles with his own sinfulness (as we all do) is capable of living in the truth. This is why John Paul thought the classical notion of intrinsically evil acts to be so vital. It\u2019s the dimension of moral theology that frames truth in the clearest of terms. And it is the clarity of the truth (and its rejection of that dull gray cult of moral ambiguity that numbs the soul before killing it) that speaks most directly to our desire for fullness of life.<\/p>\n

Thus a pastor is\u00a0not\u00a0<\/em>acting mercifully if he says, out of a misguided desire to help someone struggling with a difficult choice, \u201cDon\u2019t worry, as long as your heart is in the right place, God will understand.\u201d Or even worse: \u201cI dispense you from the law in this case.\u201d The pastor has no power to launder a sinful choice into a morally acceptable one. In trying to do so, he commits a serious injustice. He also sins against charity, because he makes the problem worse by stealing the truth from the person he seeks to help.<\/p>\n

To put it another way: Accompaniment, properly understood, is always a wise pastoral strategy. But the destination of a journey\u2014a journey shared by pastor and penitent\u2014does matter,<\/em>\u00a0especially if the route takes them over a cliff. Intrinsically evil actions always involve a turning away from God. This is the teaching of Jesus himself: \u201cWhoever then relaxes one of the least of these commandments\u00a0and teaches men so, shall be called least in the kingdom of heaven; but he who does them and teaches them shall be called great in the kingdom of heaven\u201d (Matt. 5:19).<\/p>\n

The spiritual problems that arise in morally difficult cases do not stem from the \u201ccruel\u201d nature of a seemingly merciless law. The problems come from the fact that we fallen creatures have a hard time choosing the good when it costs us something. The right path to happiness isn\u2019t to relax the law, but to give ourselves over to God\u2019s power and the promise of his grace.<\/p>\n

T<\/span>his leads to a second reason for\u00a0Veritatis Splendor<\/em>\u2019s enduring value. Catholic moral teachings are salvific. They\u2019re central to the proclamation of the Gospel, and are, in reality, good news. Yet this good news, Christ\u2019s new law of love, in no way diminishes God\u2019s commandments.<\/p>\n

John Paul puts it this way:<\/p>\n

When the Apostle Paul sums up the fulfilment of the law in the precept of love of neighbor as oneself (cf.\u00a0Rom\u00a013:8\u201310), he is not weakening the commandments but reinforcing them, since he is revealing their requirements and their gravity.\u00a0Love of God and of one\u2019s neighbor cannot be separated from the observance of the commandments of the Covenant\u00a0<\/em>renewed in the blood of Jesus Christ and in the gift of the Spirit. It is an honor characteristic of Christians to obey God rather than men (cf.\u00a0Acts\u00a04:19; 5:29) and accept even martyrdom as a consequence, like the holy men and women of the Old and New Testaments who are considered such because they gave their lives rather than perform this or that particular act contrary to faith or virtue.<\/p><\/blockquote>\n

Catholic fidelity to moral truths\u2014despite opposition, and especially when other Christian communities have fallen silent\u2014has made the Church a vital witness of truth in a time of confusion. Many who come to the faith today do so not in spite of the \u201chard\u201d Catholic teachings, but precisely because of them\u2014and this, often in circumstances when they are not sure that they can even live up to those demands. They recognize in those teachings the voice of Jesus Christ and the confidence of the Church in the authority of moral truth.<\/p>\n

Again, the solution to hard moral choices isn\u2019t to rewrite or neuter the law. Instead, we need to acknowledge that, by ourselves, we can do nothing. Then we need to ask the help of God\u2019s grace to live in the truth. When we choose to live in the truth\u2014or at least to keep trying when we fail\u2014we\u2019re joined more closely to Jesus. We learn to depend more deeply on his grace. We start, even in this life, to have a foretaste of God\u2019s friendship that we\u2019ll experience fully in heaven.<\/p>\n

T<\/span>he third reason for the encyclical\u2019s extraordinary power is John Paul\u2019s approach to the nature of authentic freedom. He writes: \u201cGod\u2019s law does not reduce, much less do away with human freedom; rather, it protects and promotes that freedom. In contrast, however, some present-day cultural tendencies have given rise to several currents of thought in ethics which center upon\u00a0an alleged conflict between freedom and law<\/em>.\u201d This \u201calleged conflict\u201d lies at the heart of moral theories of obligation. Such theories assume that, in order to give freedom of conscience to individuals, the moral law must be softened, or exceptions found.<\/p>\n

The opposite is true. We find true freedom only as we\u2019re liberated from our vices so that we not only desire what is truly good, but also act to attain it. In other words, as we grow in moral virtue, we also grow in authentic freedom.<\/p>\n

Freedom was not given to us by God so we could redefine, on our own, what is good or evil, but rather so we could respond in liberty to his offer of friendship.<\/p>\n

Man\u2019s free obedience to God\u2019s law effectively implies that human reason and human will participate in God\u2019s wisdom and providence. . . . Law must therefore be considered an expression of divine wisdom: by submitting to the law, freedom submits to the truth of creation. Consequently one must acknowledge in the freedom of the human person the image and the nearness of God, who is present in all (cf. Eph 4:6).<\/p><\/blockquote>\n

John Paul II lived through the most destructive war in history. He survived two crushing totalitarian systems in Poland. He knew from experience the threats to human dignity that arise, inevitably, from the denial of objective truth. We should never delude ourselves into thinking that, just because we live in a democracy, we\u2019re safe from similar sufferings if we cease to respect the reality of objective truth. Nor should we imagine that a nation of nearly infinite consumer choices and new rights of self-definition amounts to a genuine culture of freedom.<\/p>\n

As John Paul writes:<\/p>\n

Totalitarianism arises out of a denial of truth in the objective sense. If there is no transcendent truth, in obedience to which man achieves his full identity, then there is no sure principle for guaranteeing just relations between people. Their self-interest as a class, group or nation would inevitably set them in opposition to one another. If one does not acknowledge transcendent truth, then the force of power takes over, and each person tends to make full use of the means at his disposal in order to impose his own interests or his own opinion, with no regard for the rights of others.<\/p><\/blockquote>\n

Not only Catholics proclaim moral truth, of course. Many other believers and people of good will do as well. But it\u2019s vital for the sake of her mission and the world that the Church be a beacon of truth when so few such beacons remain.<\/p>\n

T<\/span>he fourth and final reason for the encyclical\u2019s power is this. In\u00a0Veritatis Splendor<\/em>, John Paul reaffirmed the classic Catholic understanding of the relationship between objective truth about right and wrong, and how the individual person applies that truth in his or her own life. He underscores what has always been Catholic teaching: The conscience of the individual can never be set against objective moral truth, as if conscience and truth were two competing, autonomous principles for moral decision-making.<\/p>\n

Such a mistaken view would \u201cpose a challenge to the\u00a0very identity of the moral conscience\u00a0<\/em>in relation to human freedom and God\u2019s law. . . . Conscience is not an independent and exclusive capacity to decide what is good and what is evil.\u201d Rather, \u201cconscience is the application of the law to a particular case.\u201d Conscience stands under the objective moral law and should be formed by it, so that \u201cthe truth about moral good, as that truth is declared in the law of reason, is practically and concretely recognized by the judgment of conscience.\u201d<\/p>\n

When John Paul issued\u00a0Veritatis Splendor<\/em>\u00a0nearly a quarter century ago, it very soon drew criticism from a range of \u201cforward-thinking\u201d theologians. They (rightly) saw that their efforts\u2014to bend Catholic moral teachings toward more \u201chumane\u201d and \u201ccompassionate\u201d standards, whereby moral truths could evolve over time, relative to historical and cultural circumstances\u2014would be derailed by it.<\/p>\n

Those of them who remain among church scholars and pastors still search for ways to evade the encyclical\u2019s teaching, to say it was useful in the past, but history has moved on. To a great extent, today\u2019s debates within the Church\u2014on issues of sexual identity, sexual behavior, Communion for the divorced and civilly remarried, the nature of the family\u2014simply exhume and reanimate the convenient ambiguities and flexible approaches to truth that\u00a0Veritatis Splendor<\/em>\u00a0forcefully buried.<\/p>\n

But the splendor of the truth cannot be hidden. It is ever ancient, ever new. In the long run,\u00a0Veritatis Splendor<\/em>\u00a0will be remembered long after many other works of popes and politicians are forgotten.<\/p>\n

It will be remembered for one simple reason: What it says is true.<\/p>\n

Charles J. Chaput, O.F.M. Cap., is archbishop of Philadelphia.<\/em><\/p>\n<\/div>\n

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[vc_row][vc_column][vc_column_text] THE SPLENDOR OF TRUTH IN 2017 source: https:\/\/www.firstthings.com\/article\/2017\/10\/the-splendor-of-truth-in-2017 by\u00a0Charles J. Chaput Charles J. Chaput October 2017 here are times when we must sink to the [\u2026]<\/span><\/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,"_links_to":"","_links_to_target":""},"categories":[17],"tags":[],"_links":{"self":[{"href":"https:\/\/alumniforacatholicusd.org\/index.php\/wp-json\/wp\/v2\/posts\/2466"}],"collection":[{"href":"https:\/\/alumniforacatholicusd.org\/index.php\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/alumniforacatholicusd.org\/index.php\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/alumniforacatholicusd.org\/index.php\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/alumniforacatholicusd.org\/index.php\/wp-json\/wp\/v2\/comments?post=2466"}],"version-history":[{"count":1,"href":"https:\/\/alumniforacatholicusd.org\/index.php\/wp-json\/wp\/v2\/posts\/2466\/revisions"}],"predecessor-version":[{"id":2467,"href":"https:\/\/alumniforacatholicusd.org\/index.php\/wp-json\/wp\/v2\/posts\/2466\/revisions\/2467"}],"wp:attachment":[{"href":"https:\/\/alumniforacatholicusd.org\/index.php\/wp-json\/wp\/v2\/media?parent=2466"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/alumniforacatholicusd.org\/index.php\/wp-json\/wp\/v2\/categories?post=2466"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/alumniforacatholicusd.org\/index.php\/wp-json\/wp\/v2\/tags?post=2466"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}