{"id":19626,"date":"1999-01-20T16:38:17","date_gmt":"1999-01-20T16:38:17","guid":{"rendered":"https:\/\/km7.a6a.mytemp.website\/journal\/tongues-and-other-miraculous-gifts-in-the-second-through-nineteenth-centuries-part-2-3rd-to-the-5th-centuries\/"},"modified":"1999-01-20T16:38:17","modified_gmt":"1999-01-20T16:38:17","slug":"tongues-and-other-miraculous-gifts-in-the-second-through-nineteenth-centuries-part-2-3rd-to-the-5th-centuries","status":"publish","type":"post","link":"https:\/\/km7.a6a.mytemp.website\/journal\/tongues-and-other-miraculous-gifts-in-the-second-through-nineteenth-centuries-part-2-3rd-to-the-5th-centuries\/","title":{"rendered":"Tongues and Other Miraculous Gifts in the Second Through Nineteenth Centuries, Part 2: 3rd to the 5th Centuries"},"content":{"rendered":"

Part 1 of Tongues and Other Miraculous Gifts<\/a><\/p>\n

\"cloven<\/p>\n

Richard M. Riss presents evidence for the operation of the gifts of the Spirit throughout the Church Age.<\/em><\/p><\/blockquote>\n

 <\/p>\n

Origen<\/strong><\/p>\n

In any case, Origen, Clement’s successor as head of the catechetical school in Alexandria, makes explicit references to miraculous gifts in operation in his day, at the beginning of the third century. He wrote, \u201cthere are still preserved among Christians traces of that Holy Spirit which appeared in the form of a dove. They expel evil spirits, and perform many cures, and foresee certain events, according to the will of the Logos.\u201d24<\/sup> Elsewhere, he wrote:<\/p>\n

Moreover, the Holy Spirit gave signs of His presence at the beginning of Christ’s ministry, and after His Ascension He gave still more: but since that time these signs have diminished, although there are still traces of His presence in a few who have had their souls purified by by the gospel, and their actions regulated by its influence.25<\/sup><\/p><\/blockquote>\n

A much more extensive treatment of the gifts of the Spirit appears in Origen’s De Principiis<\/em>, book II, chapter VII, which is entitled, “On The Holy Spirit”. The third portion of this part of Origen’s work appears to be a very loose paraphrase of 1 Corinthians 12: 8-11, where he writes:<\/p>\n

For on some is bestowed by the Spirit the word of wisdom, on others the word of knowledge, on others faith; and so to each individual of those who are capable of receiving Him, is the Spirit Himself made to be that quality, or understood to be that which is needed by the individual who has deserved to participate.26<\/sup><\/p><\/blockquote>\n

The following paragraph (section 4) of the same chapter provides unquestionable evidence that he is speaking of the spiritual gifts with reference to the time in which he was living, for he writes:<\/p>\n

We must therefore know that the Paraclete is the holy Spirit, who teaches truths which cannot be uttered in words, and which are, so to speak, unutterable, and “which it is not lawful for a man to utter,” i.e., which cannot be indicated by human language\u2026..For if any one has deserved to participate in the Holy Spirit by the knowledge of His ineffable mysteries, he undoubtedly obtains comfort and joy of heart. For since he comes by the teaching of the Spirit to the knowledge of the reasons of all things which happens\u2014how or why they occur\u2014his soul can in no respect be troubled, or admit any feeling of sorrow; nor is he alarmed by anything, since, clinging to the Word of God and His wisdom, he through the Holy Spirit calls Jesus Lord.27<\/sup><\/p><\/blockquote>\n

There can be no question that Origen is speaking of revelatory spiritual gifts, for he writes very explicitly in this passage of revelation by God’s Spirit. His reference to unutterable truths which cannot be indicated by human language seems to suggest the possibility of a heavenly language in which such things can be uttered through the gift of tongues. Such an interpretation would certainly be consistent with the continual association of the gift of tongues with other prophetic gifts throughout the Patristic era.<\/p>\n

 <\/p>\n

Cyprian<\/strong><\/p>\n

Another author who provides testimony to the existence of the miraculous gifts in the third century is Cyprian, in whose church in Carthage there were several young boys who had prophetic gifts. In his ninth Epistle, Cyprian refers to them as follows:<\/p>\n

For this reason the divine rebuke does not cease to chastise us night nor day. For besides the visions of the night, by day also, the innocent age of boys is among us filled with the Holy Spirit, seeing in an ecstasy with their eyes, and hearing and speaking those things whereby the Lord condescends to warn and instruct us.28<\/sup><\/p><\/blockquote>\n

These words were written by Cyprian soon after he became bishop of Carthage in A.D. 248. They are addressed to the Christians at Carthage at a period during which he was absent from the city. In his seventieth Epistle, he wrote, \u201cMany things are revealed to individuals for the better,\u201d29<\/sup> and in his fifth Treatise he wrote, about a case of the casting out of demons, as follows:<\/p>\n

Oh, would you but hear and see them when they are adjured by us, and tortured with spiritual scourges, and are ejected from the possessed bodies with tortures of words, when howling and groaning at the voice of man and the power of God, feeling the stripes and blows, they confess the judgment to come!30<\/sup><\/p><\/blockquote>\n

 <\/p>\n

Novatian<\/strong><\/p>\n

Novatian of Rome, a contemporary of Cyprian, is noteworthy in the history of the Church as the first Western theologian to write a full-length treatise on the Trinity. In his celebrated Treatise Concerning the Trinity<\/em> there is a great deal of material on the person of the Holy Spirit, and this includes a discussion about various gifts of the Spirit. After a discussion of John 15 and 16 he writes of the Paraclete as follows:<\/p>\n

For this is He who strengthened their hearts and minds who marked out the Gospel sacrament, who was in them the enlightener of divine things; and they being strengthened, feared, for the sake of the Lord’s name, neither dungeons nor chains, nay, even trod under foot the very powers of the world and its tortures since they were henceforth armed and strengthened by the same Spirit, having in themselves the gifts which this same Spirit distributes, and appropriates to the Church, the spouse of Christ, as her ornaments. This is he who places prophets in the Church, instructs teachers, directs tongues, gives powers and healing, does wonderful works, offers discrimination of spirits, affords powers of government, suggests counsels and orders and arranges whatever other gifts there are of charismata<\/em>; and thus make the Lord’s Church everywhere, and in all, perfected and completed.31<\/sup><\/p><\/blockquote>\n

This passage continues with a long description of the person of the Holy Spirit. At one point we are told that the Holy Spirit is the one \u201cwho solicits the divine hearing for us with groanings that cannot be uttered.\u201d32<\/sup> This allusion to Romans 8:26 is probably a reference to the gift of tongues, one of the charismata<\/em> that Novatian specifically mentioned in the passage quoted above as operative in the present tense.<\/p>\n

 <\/p>\n

Hilary of Poitiers<\/strong><\/p>\n

In A.D. 356, just slightly more than one hundred years after Novatian wrote his treatise on the Trinity, Hilary of Poitiers wrote De Trinitate<\/em> in answer to the Arian heresy that had become widespread in his day. Hilary also devotes a section of his work on the Trinity to the person and work of the Holy Spirit, and he also speaks of the operation of the miraculous gifts of the Spirit in the present tense. In Book Two of his work, sections 34 and 35, he quotes 1 Corinthians 12:4 – 11, which lists these gifts of the Spirit, and says, “let us, therefore, make use of such generous gifts.”33<\/sup> Speaking of the Holy Spirit Himself as a gift, Hilary continues as follows:<\/p>\n

The one gift, which is in Christ, is available to everyone in its entirety, and what is present in every place is given in so far as we desire to merit it. This is with us even to the consummation of the world; this is the consolation of our expectation; this, through the efficacy of the gifts, is the pledge of our future hope; this is the light of the mind, the splendor of the soul. For this reason we must pray for this Holy Spirit; we must strive to merit Him and to retain possession of Him by our belief in and observance of the commandments.34<\/sup><\/p><\/blockquote>\n

In this passage, Hilary argues that the Holy Spirit is with us until the consummation of the age, and the very efficacy of the miraculous gifts of the Spirit is the pledge of our future hope of immortality.<\/p>\n

The following passage from a later section of Hilary’s work emphasizes both the immediacy of the operation of the gifts in his day and their miraculous nature:<\/p>\n

The gift of the Spirit is not hidden where there is the word of wisdom and the words of life are heard, or where there is the perception of the divine knowledge in order that we may not be like animals, unaware of the Author of our life through our ignorance of God; or through faith in God in order that we may not be outside the Gospel of God by not believing the Gospel of God; or through the gift of healing in order that by the cure of infirmities we may render testimony to the grace of Him who has granted these gifts; or through the performance of miracles in order that the power of God may be recognized in what we are doing; or through prophecy in order that through our knowledge of the doctrine it may be known that we have been taught by God; or through the distinguishing of spirits in order that we may perceive whether anyone speaks through a holy or an evil spirit; or through the various kinds of languages in order that the sermons in these languages may be offered as a sign of the Holy Spirit who has been given; or in the interpretation of the languages in order that the faith of the hearers might not be endangered through ignorance, since the interpreter of a language makes it intelligible for those who are not familiar with the language. Hence, in all the diversities of these gifts, which have been granted for the profit of everyone, there is a manifestation of the Spirit. That is to say, through the miracles that have been granted for the profit of everyone the gift of the Holy Spirit does not remain hidden.35<\/sup><\/p><\/blockquote>\n

 <\/p>\n

Basil the Great<\/strong><\/p>\n

Basil the Great, one of the three great Cappadocian Fathers, is another fourth century writer who confirms the ongoing existence of supernatural gifts. In his work, On The Spirit<\/em>, he writes of the Holy Spirit that “the grace flowing carries out His own operations, is well described as existing in those that are able to receive Him.”36<\/sup><\/p>\n

In a later section of the same work, Basil describes a great man of faith, Gregory, probably Gregory Thaumaturgus, who had been a pupil of Origen during the first half of the third century. Basil writes as follows:<\/p>\n

He too by Christ’s mighty name commanded even rivers to change their course, and caused a lake, which afforded a ground of quarrel to some covetous brethren, to dry up. Moreover his predictions of things to come were such as in no wise to fall short of those of the great prophets. To recount all his wonderful works in detail would be too long a task. By the superabundance of gifts, wrought in him by the Spirit in all power and in signs and in marvels, he was styled a second Moses by the very enemies of the Church.37<\/sup><\/p><\/blockquote>\n

 <\/p>\n

Ambrose<\/strong><\/p>\n

Ambrose, bishop of Milan, was a great influence upon Augustine of Hippo in the late fourth century. In his work on the Holy Spirit, Ambrose makes passing references to the miraculous gifts of the Spirit in such a way as to suggest that he took them for granted as a normal part of the everyday life of the Church. At one point he writes:<\/p>\n

Behold, God established apostles, established prophets and teachers, gave the grace of healings, which you have above, was given through the Holy Spirit, gave divers kinds of tongues. But yet not all are apostles, not all prophets, not all teachers. Not all, he says, have the grace of healings, and not all speak with tongues. For not all divine gifts can be in each man individually; each one receives according to his capacity that which he either desires or deserves. But the power of the Trinity which is bountiful with all graces is not like this weakness.<\/p>\n

Finally, God established apostles. Those whom God established in the Church, Christ chose and ordained as apostles, and he ordered them into the world saying: \u201cGo ye into the whole world, and preach the gospel to every creature. He that believeth, and is baptized, shall be saved; but he that believeth not, shall be condemned. And these signs shall follow them that believe: In my name they shall cast out devils; they shall speak with new tongues; they shall take up serpents; and if they shall drink any deadly thing, it shall not hurt them; they shall lay their hands upon the sick, and they shall recover.\u201d Behold, the Father established the teachers; Christ also established them in the churches; and just as the Father gives the grace of healings, so the Son also gives it; just as the Father gives the gift of tongues, so the Son has bestowed it.<\/p>\n

Similarly, with regard to the Holy Spirit above we have accepted that He bestows the same kinds of graces \u201cFor,\u201d he says, \u201cto another is given the grace of healings through the Spirit, to another divers kinds of tongues, to another prophecy.\u201d So the Spirit gives the same things as the Father gives, as the Son also gives.38<\/sup><\/p><\/blockquote>\n

In this passage, Ambrose writes in the present tense with respect to the bestowal of spiritual gifts, and there is no reason to assume anything but that he believed that the Biblical passages he was quoting were applicable to the era in which he was writing.<\/p>\n

 <\/p>\n

John of Egypt and Pachomius<\/strong><\/p>\n

There are records of many fourth-century individuals who had various gifts of miracles. Among these individuals was John of Egypt (d.394), who was especially famous for his prophecies, his miracles, and his ability to read the thoughts and discover the secret sins of those who visited him.39<\/sup><\/p>\n

Another fourth-century figure associated with miraculous gifts was Pachomius (A.D. 287-346), who sometimes spoke in Greek and Latin, even though he had never learned either language.40<\/sup><\/p>\n

 <\/p>\n

The Lives of Anthony and Martin<\/strong><\/p>\n

Two of the most important biographies of this period are the Life of Anthony<\/em> by Athanasius and the Life of St. Martin<\/em> by Sulpitius Severus. Anthony was a pioneer of monasticism in Egypt and Martin was one of the first to lead a monastic life in Gaul. Both of these individuals were noteworthy for their devotion to God and for the miracles that accompanied their respective ministries. In the Life of St. Martin<\/em>, Chapter 16, Severus wrote that \u201cthe gift of accomplishing cures was so largely possessed by Martin, that scarcely any sick person came to him for assistance without being at once restored to health.\u201d41<\/sup> A full recapitulation of all of the miracles recorded in the biographies of these two early monks would be beyond the scope of this paper, but both are filled with many specific examples of healings and other miracles, recorded by contemporary authors.<\/p>\n

By the time of the late fourth century, gifts of the Spirit were far more prevalent in the monastic movement than they were in the mainline churches. Monasticism was the movement of spiritual awakening and renewal during the fourth and fifth centuries. It was an attempt to avoid the compromises that the Church had made during the fourth century, when Christianity became first the preferred, and finally the state religion of the Roman Empire. As a result of this, many adaptations were made to paganism. The Church increased in wealth, and positions of Church leadership became rather prestigious. In its attempt to avoid these developments, monasticism sought to re-invigorate the Church with the life of New Testament Christianity. In keeping with this, there was an expectation of contemporary miracles at this time.<\/p>\n

 <\/p>\n

Dearth of Miracles in the Established Church<\/strong><\/p>\n

The Life of Anthony<\/em> and the Life of St. Martin<\/em> are basic sources in the literature of early monasticism. While these works are filled with accounts of the operation of the miraculous gifts of the Spirit, the established church of this time did not, for the most part, report the operation of the gifts in its midst. In fact at the time that these miracles were taking place, John Chrysostom (A.D. 344-407), bishop of Constantinople, wrote as follows in his comments on 1 Corinthians 12, the major Biblical passage on spiritual gifts:<\/p>\n

This whole place is very obscure: but the obscurity is produced by our ignorance of the facts referred to and by their cessation, being such as then used to occur but now no longer take place. And why do they not happen now? Why look now, the cause too of the obscurity hath produced us again another question: namely, why did they happen, and now do so no more?42<\/sup><\/p><\/blockquote>\n

Chrysostom’s lack of contact with any of the spiritual gifts demonstrates the extent to which such phenomena had moved from the established Church to the deserts, where monasticism was beginning to develop. His statements were echoed by Augustine of Hippo (A.D.354-430), who wrote:<\/p>\n

In the earliest times, \u201cthey Holy Ghost fell upon them that believed: and they spake with tongues,\u201d which they had not learned, \u201cas the Spirit gave them utterance.\u201d These were signs adapted to the time. For there behooved to be that betokening of the Holy Spirit in all tongues, to shew that the Gospel of God was to run through all tongues over the whole earth. That thing was done for a betokening, and it passed away. In the laying on of hands now, that persons may receive the Holy Ghost, do we look that they should speak with tongues? Or when he laid the hand on infants, did each one of you look to see whether they would speak with tongues, and, when he saw that they did not speak with tongues, was any of you so strong-minded as to say, These have not received the Holy Ghost; for, had they received, they would speak with tongues as was the case in those times? If then the witness of the presence of the Holy Ghost be not given through these miracles, by what is it given, by what does one get to know that he has received the Holy Ghost? Let him question his own heart. If he love his brother, the Sprit of God dwelleth in him.43<\/sup><\/p><\/blockquote>\n

In his Retractations<\/em> (A.D. 426-427), Augustine provided further elaboration of his views with respect to the cessation of miracles in apostolic age:<\/p>\n

For not even now, when a hand is laid on the baptized, do they receive the Holy Spirit in such a way that they speak with the tongues of all nations; nor are the sick now healed by the passing shadow of the preachers of Christ. Even though such things happened at that time, manifestly these ceased later. But what I said is not to be so interpreted that no miracles are believed to be performed in the name of Christ at the present time. For, when I wrote that book, I myself had recently learned that a blind man had been restored to sight in Milan…44<\/sup><\/p><\/blockquote>\n

\u00a0<\/em><\/p>\n

PR<\/strong><\/p>\n

 <\/p>\n

In the Next Issue:<\/strong><\/p>\n

Part 3 (Spring 1999): From the 5th to the 13th Centuries<\/strong>
\nPart 3 of Tongues and Other Miraculous Gifts<\/a><\/p>\n

\u00a0<\/em><\/strong><\/p>\n

Notes<\/strong><\/p>\n

24 <\/sup>Origen, Against Celsus<\/em>, book 1, chapter 46, in Alexander Roberts and James Donaldson, eds., Ante-Nicene Christian Library<\/em> (Edinburgh: T & T Clark, 1869), Vol. 10, p. 446.<\/p>\n

25<\/sup> Origen, Against Celsus<\/em>, book 7, chapter 8, ibid., <\/em>Vol. 23, p. 432.<\/p>\n

26<\/sup> Origen, De Principiis<\/em>, book 2, chapter 7, section 3, in Alexander Roberts and James Donaldson, eds., Ante-Nicene Christian Library<\/em> (Edinburgh: T & T Clark, 1869), Vol. 10, p. 116.<\/p>\n

27<\/sup> Origen, De Principiis, <\/em>book 2, chapter 7, section 4, ibid.,<\/em> Vol. 10, pp. 116-117.<\/p>\n

28<\/sup> Cyprian, Epistles<\/em> 9:4, in Alexander Roberts and James Donaldson, eds., Ante-Nicene Christian Library<\/em> (New York: Charles Scribner\u2019s Sons, 1925), Vol. 5, p. 290.<\/p>\n

29<\/sup> Cyprian, Epistles <\/em>70:3, ibid.,<\/em> Vol. 5, p. 378.<\/p>\n

30<\/sup> Cyprian, Treatise <\/em>5:15, ibid.,<\/em> Vol. 5, p. 462.<\/p>\n

31<\/sup> Novation, Treatise Concerning the Trinity<\/em>, chapter 29, ibid.,<\/em> Vol. 5, pp. 640-641.<\/p>\n

32<\/sup> Ibid.<\/em><\/p>\n

33<\/sup> Hilary of Poitiers, The Trinity<\/em> 2:34, 35, in Roy J. Deferrari, ed., The Fathers of the Church <\/em>(New York: Fathers of the Church, Inc., 1954), Vol. 25, pp. 62-63.<\/p>\n

34<\/sup> Ibid.<\/em><\/p>\n

35<\/sup> Hilary of Poitiers, The Trinity<\/em> 8:30, ibid.,<\/em> Vol. 25, pp. 298-299.<\/p>\n

36<\/sup> Basil, On the Spirit<\/em> 26:63, in Philip Schaff and Henry Wace, eds., Nicene and Post-Nicene Fathers<\/em>, second series (New York: The Christian Literature Co., 1895), Vol. 8, p. 39.<\/p>\n

37<\/sup> Basil, On the Spirit<\/em> 26:63, ibid.<\/em>, Vol. 8, p. 47.<\/p>\n

38<\/sup> Ambrose, The Holy Spirit <\/em>13:150-152, <\/em>in Roy J. Deferrari, ed., The Fathers of the Church<\/em> (Washington, D. C.: The Catholic University of America Press, 1963), pp. 149-150.<\/p>\n

39<\/sup> Alban Butler, Lives of the Saints<\/em>, March 27, in Herbert Thurston and Donald Attwater, eds., Butler\u2019s Lives of the Saints<\/em> (New York: P.J. Kennedy & Sons, 1956), Vol. 1, p. 692.<\/p>\n

40<\/sup> Alban Butler, The Lives of the Fathers, Martyrs and Other Principal Saints <\/em> (New York: May, 1914) 2:327, as cited Harold Hunter, \u201cTongues-Speech: A Patristic Analysis,\u201d Journal of Evangelical Theological Society <\/em>23:2 (June 1980), p. 132. The Acta Sanctorum<\/em> states that Pachomius had never learned Latin, but that once, after three hours of serious prayer, he was enabled to converse in Latin with a visitor from the West. See George H. Williams and Edith Waldvogel, \u201cA History of Speaking in Tongues and related Gifts,\u201d in Michael P. Hamilton, ed., The Charismatic Movement<\/em> (Grand Rapids: William B. Eerdmans Publishing Co., 1975), p. 69, citing Acta Sanctorum, <\/em>May III, 319, 342.<\/p>\n

41<\/sup> Sulpitius Serveus, Life of St. Martin<\/em>, 16:1, in Philip Schaff and Henry Wace, eds., Nicene and Post-Nicene Fathers,<\/em> second series (New York: The Christian Literature Co., 1894), Vol. 11, p. 11.<\/p>\n

42<\/sup> John Chrysostom, Homilies on the Epistles of Paul to the Corinthians<\/em>, first series (Grand Rapids: William B. Eerdmans Publishing Co., 1956), Vol. 12, p. 168.<\/p>\n

43<\/sup> Augustine, Homilies on the Gospel of John<\/em> 6:10, in Philip Schaff, ed., The Nicene and Post-Nicene Fathers<\/em>, first series (Grand Rapids: William B. Eerdmans Publishing Co., 1956), Vol. 7, pp. 497-498.<\/p>\n

44<\/sup> Augustine, The Retractations<\/em> 12:7, in Roy J. Deferrari, ed., The Fathers of the Church<\/em> (Washington, D.C.: The Catholic University of America Press, 1968), Vol. 60, p. 55.<\/p>\n

 <\/p>\n

Part 3 (Spring 1999): From the 5th to the 13th Centuries<\/strong>
\nPart 3 of Tongues and Other Miraculous Gifts<\/a><\/p>\n","protected":false},"excerpt":{"rendered":"

Evidence for the operation of the gifts of the Spirit throughout the Church Age. This is Part 2 of from 5 from the series, Third to the Fifth Centuries.<\/p>\n","protected":false},"author":2905,"featured_media":19627,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"_kad_post_transparent":"","_kad_post_title":"","_kad_post_layout":"","_kad_post_sidebar_id":"","_kad_post_content_style":"","_kad_post_vertical_padding":"","_kad_post_feature":"","_kad_post_feature_position":"","_kad_post_header":false,"_kad_post_footer":false,"_kad_post_classname":"","footnotes":""},"categories":[10,4809],"tags":[4820,4821,4822,4823,4824,4825,4780,2748,3562,4826,3339,2817,4827,4828,4829,4830,2933],"ppma_author":[4707],"class_list":["post-19626","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-church-history-2","category-winter-1999","tag-3rd","tag-5th","tag-basil","tag-centuries","tag-church-fathers","tag-cyprian","tag-early-church","tag-featured","tag-gifts","tag-hilary-of-poitiers","tag-miracles","tag-miraculous","tag-nicene-fathers","tag-nineteenth","tag-novation","tag-origen","tag-tongues","author-richardmriss"],"authors":[{"term_id":4707,"user_id":2905,"is_guest":0,"slug":"richardmriss","display_name":"Richard Riss","avatar_url":{"url":"https:\/\/km7.a6a.mytemp.website\/journal\/wp-content\/uploads\/2014\/01\/RichardRiss_FB2013-150x150.jpg","url2x":"https:\/\/km7.a6a.mytemp.website\/journal\/wp-content\/uploads\/2014\/01\/RichardRiss_FB2013-150x150.jpg"},"0":null,"1":"","2":"","3":"","4":"","5":"","6":"","7":"","8":""}],"_links":{"self":[{"href":"https:\/\/km7.a6a.mytemp.website\/journal\/wp-json\/wp\/v2\/posts\/19626","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/km7.a6a.mytemp.website\/journal\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/km7.a6a.mytemp.website\/journal\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/km7.a6a.mytemp.website\/journal\/wp-json\/wp\/v2\/users\/2905"}],"replies":[{"embeddable":true,"href":"https:\/\/km7.a6a.mytemp.website\/journal\/wp-json\/wp\/v2\/comments?post=19626"}],"version-history":[{"count":0,"href":"https:\/\/km7.a6a.mytemp.website\/journal\/wp-json\/wp\/v2\/posts\/19626\/revisions"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/km7.a6a.mytemp.website\/journal\/wp-json\/wp\/v2\/media\/19627"}],"wp:attachment":[{"href":"https:\/\/km7.a6a.mytemp.website\/journal\/wp-json\/wp\/v2\/media?parent=19626"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/km7.a6a.mytemp.website\/journal\/wp-json\/wp\/v2\/categories?post=19626"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/km7.a6a.mytemp.website\/journal\/wp-json\/wp\/v2\/tags?post=19626"},{"taxonomy":"author","embeddable":true,"href":"https:\/\/km7.a6a.mytemp.website\/journal\/wp-json\/wp\/v2\/ppma_author?post=19626"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}