V\u1ecb H\u1ed3ng Y \u0111\u01b0\u01a1ng \u0111\u1ea7u v\u1edbi T\u1ed1i Cao Ph\u00e1p Vi\u1ec7n<\/b><\/p>\n
\u00a0<\/b><\/p>\n
\u0110\u1ed1i v\u1edbi Camillo Ruini, quy\u1ebft \u0111\u1ecbnh c\u1ee7a M\u1ef9 ch\u1ed1ng l\u1ea1i cu\u1ed9c h\u00f4n nh\u00e2n ch\u1ec9 c\u00f3 gi\u1eefa ng\u01b0\u1eddi nam v\u00e0 ng\u01b0\u1eddi n\u1eef, l\u00e0 m\u1ed9t \u1ea3o t\u01b0\u1edfng coi nh\u01b0 l\u00e0 ph\u1ee7 nh\u1eadn th\u1ef1c t\u1ea1i. T\u01b0\u01a1ng lai n\u1eb1m trong tay ng\u01b0\u1eddi n\u00e0o c\u00f3 th\u1ec3 b\u1ea3o v\u1ec7 \u0111\u01b0\u1ee3c con ng\u01b0\u1eddi \u0111ich th\u1ef1c. H\u00f4n nh\u00e2n d\u00e2n s\u1ef1 gi\u1eefa hai ng\u01b0\u1eddi \u0111\u1ed3ng t\u00ednh: ch\u1ec9 l\u00e0 m\u1ed9t th\u1ecfa hi\u1ec7p\u00a0\u00a0\u201cv\u00f4 \u00edch v\u00e0 nguy h\u1ea1i\u201d<\/i><\/p>\n
B\u00e0i c\u1ee7a Sandro Magister<\/em><\/strong><\/p>\n Ngu\u1ed3n:\u00a0http:\/\/chiesa.espresso.repubblica.it\/articolo\/1350549?eng=y<\/a><\/p>\n \n ROME, ng\u00e0y 1 th\u00e1ng B\u1ea9y n\u0103m\u00a0\u00a02013 \u2013 N\u0103m ng\u00e0y sau khi m\u1ed9t quy\u1ebft \u0111\u1ecbnh nh\u01b0 m\u1ed9t qu\u1ea3 bom n\u1ed5 c\u1ee7a T\u1ed1i Cao Ph\u00e1p Vi\u1ec7n M\u1ef9 ch\u1ed1ng l\u1ea1i s\u1ef1 kh\u00e1c bi\u1ec7t d\u1ee5c t\u00ednh b\u1ea9m sinh g\u1eefa nam v\u00e0 n\u1eef, v\u1ecb gi\u00e1o ch\u1ee7 t\u1ed1i cao c\u1ee7a Gi\u00e1o H\u1ed9i C\u00f4ng gi\u00e1o v\u1eabn ch\u01b0a ph\u00e1t bi\u1ec3u m\u1ed9t l\u1eddi n\u00e0o.<\/p>\n V\u1eabn c\u00f3 th\u1ec3 Ng\u00e0i s\u1ebd n\u00f3i v\u00e0o ng\u00e0y m\u1ed1t , trong bu\u1ed5i tri\u1ec1u y\u1ebft chung v\u00e0o ng\u00e0y th\u1ee9 T\u01b0, ho\u1eb7c v\u00e0o m\u1ed9t d\u1ecbp sau \u0111\u00f3 .<\/p>\n Nh\u01b0ng b\u1eb1ng v\u00e0o s\u1ef1 d\u00e8 d\u1eb7t c\u00e1 nh\u00e2n khi ng\u00e0i \u0111\u1ec1 c\u1eadp \u0111\u1ebfn v\u1ea5n \u0111\u1ec1 n\u00e0y hay nh\u1eefng v\u1ea5n \u0111\u1ec1 t\u01b0\u01a1ng t\u1ef1 trong m\u1ed9t tr\u0103m ng\u00e0y \u0111\u1ea7u ti\u00ean c\u1ee7a tri\u1ec1u gi\u00e1o ho\u00e0ng, th\u00ec nh\u01b0 m\u1ed9t quy t\u1eafc, Phanxic\u00f4 d\u01b0\u1eddng nh\u01b0 th\u00edch h\u1ed9i \u0111\u1ed3ng gi\u00e1m m\u1ee5c t\u1eebng qu\u1ed1c gia ph\u1ea3i l\u00ean ti\u1ebfng v\u1ec1 nh\u1eefng v\u1ea5n \u0111\u1ec1 n\u00e0y. Trong tr\u01b0\u1eddng h\u1ee3p n\u00e0y, tr\u01b0\u1edbc h\u1ebft m\u1ecdi ng\u01b0\u1eddi, \u0111\u00f3 l\u00e0 c\u00e1c gi\u00e1m m\u1ee5c M\u1ef9, n\u1ed5i ti\u1ebfng l\u00e0 nh\u1eefng v\u1ecb trong s\u1ed1 c\u00e1c v\u1ecb h\u0103ng h\u00e1i nh\u1ea5t, nh\u01b0 \u0111\u00e3 t\u1eebng ch\u1ee9ng t\u1ecf qua nh\u1eefng ph\u1ea3n \u1ee9ng \u0111\u1ea7u ti\u00ean ch\u1ed1ng l\u1ea1i quy\u1ebft \u0111\u1ecbnh \u1ea5y c\u1ee7a T\u1ed1i Cao Ph\u00e1p Vi\u1ec7n.<\/p>\n Cho r\u1eb1ng th\u00e1i \u0111\u1ed9 n\u00e0y c\u00f3 th\u1ec3 l\u00e0 c\u00e1ch ti\u1ebfp c\u1eadn c\u1ee7a\u00a0\u00a0tri\u1ec1u gi\u00e1o ho\u00e0ng \u0111\u01b0\u01a1ng nhi\u1ec7m, v\u1ec1 nh\u1eefng nguy\u00ean t\u1eafc m\u00e0 \u0111\u1ee9c Bi\u1ec3n \u0110\u1ee9c XVI g\u1ecdi l\u00e0\u00a0\u00a0\u201cb\u1ea5t kh\u1ea3 th\u01b0\u01a1ng l\u01b0\u1ee3ng<\/i>\u201c v\u00ec ch\u00fang \u0111\u00e3 \u0111\u01b0\u1ee3c kh\u1eafc ghi trong ch\u00ednh b\u1ea3n t\u00ednh con ng\u01b0\u1eddi, chuy\u1ec7n \u1ea5y,\u00a0\u00a0b\u00e2y gi\u1edd, tr\u1edf th\u00e0nh m\u1ed9t gi\u1ea3 thi\u1ebft h\u01a1n m\u1ed9t \u0111i\u1ec1u ch\u1eafc ch\u1eafn.<\/p>\n B\u1ea5t k\u1ec3 trong tr\u01b0\u1eddng h\u1ee3p n\u00e0o, trong t\u00ecnh tr\u1ea1ng im l\u1eb7ng k\u00e9o d\u00e0i c\u1ee7a ngai to\u00e0 Ph\u00ear\u00f4, v\u00e0i gi\u00e1m m\u1ee5c v\u00e0 h\u1ed3ng y ng\u00e0y nay c\u1ea3m th\u1ea5y b\u1ecb c\u00e1m d\u1ed7 h\u01a1n trong qu\u00e1 kh\u1ee9 ph\u1ea3i t\u00e1ch m\u00ecnh ra kh\u1ecfi Hu\u1ea5n quy\u1ec1n Gi\u00e1o H\u1ed9i trong nh\u1eefng v\u1ea5n \u0111\u1ec1 n\u00e0y, nh\u01b0 \u0111\u00e3 t\u1eebng \u0111\u01b0\u1ee3c hai tri\u1ec1u gi\u00e1o ho\u00e0ng tr\u01b0\u1edbc d\u1ea1y d\u1ed7, v\u00ed d\u1ee5 nh\u01b0 khi h\u1ecd l\u00ean ti\u1ebfng \u0111\u1ed3ng \u00fd v\u1ec1 vi\u1ec7c h\u1ee3p th\u1ef1c h\u00f3a h\u00f4n nh\u00e2n gi\u1eefa hai ng\u01b0\u1eddi \u0111\u1ed3ng t\u00ednh:<\/p>\n Xem b\u00e0i : Th\u00eam s\u00e1u phi\u1ebfu thu\u1eadn cho h\u00f4n nh\u00e2n \u0111\u1ed3ng t\u00ednh :<\/p>\n > Vatican Diary \/ Six more votes for “gay” unions<\/strong><\/a><\/p>\n V\u00e0 s\u1ef1 ki\u1ec7n l\u00e0 th\u00eam v\u00e0o nh\u1eefng v\u1ecb n\u00e0y c\u00f2n c\u00f3 v\u1ecb ch\u1ee7 t\u1ecbch h\u1ed9i \u0111\u1ed3ng gi\u00e1o ho\u00e0ng v\u1ec1 gia \u0111\u00ecnh, t\u1ed5ng gi\u00e1m m\u1ee5c Vincenzo Paglia, \u0111\u00e3 l\u00e0 d\u1ea5u hi\u1ec7u cho th\u1ea5y\u00a0ch\u00ednh Gi\u00e1o Tri\u1ec1u Vatican l\u00e0 m\u1ed9t v\u1ea5n \u0111\u1ec1 c\u00f2n tr\u1ea7m tr\u1ecdng\u00a0<\/b>v\u00ec nh\u1eefng h\u1ed3 \u0111\u1ed3 c\u1ee7a m\u1ed9t v\u00e0i th\u00e0nh vi\u00ean, h\u01a1n l\u00e0 v\u00ec t\u00ecnh tr\u1ea1ng b\u1ea5t qu\u00e2n b\u00ecnh trong c\u1ea5u tr\u00fac c\u1ee7a m\u00ecnh.<\/p>\n Trong s\u1ed1 h\u1ed3ng y v\u00e0 gi\u00e1m m\u1ee5c kh\u00f4ng thu\u1ed9c n\u01b0\u1edbc M\u1ef9, ng\u01b0\u1eddi kh\u00f4ng gi\u1eef im l\u1eb7ng sau quy\u1ebft \u0111\u1ecbnh c\u1ee7a T\u1ed1i Cao Ph\u00e1p Vi\u1ec7n M\u1ef9 ng\u00e0y 26 th\u00e1ng S\u00e1u, m\u00e0, ng\u01b0\u1ee3c l\u1ea1i \u0111\u00e3 bi\u1ec3u l\u1ed9 nh\u1eefng ph\u00ea ph\u00e1n r\u00e0nh m\u1ea1ch,\u00a0\u00a0\u0111\u00f3 l\u00e0 h\u1ed3ng y ng\u01b0\u1eddi \u00dd Camillo Ruini.<\/p>\n Ruini, n\u0103m nay \u0111\u00e3 82 tu\u1ed5i, trong h\u01a1n 20 n\u0103m \u0111\u00e3 gi\u1eef ch\u1ee9c Th\u01b0 k\u00fd th\u1ee9 nh\u1ea5t v\u00e0 r\u1ed3i ch\u1ee7 t\u1ecbch H\u1ed9i \u0110\u1ed3ng Gi\u00e1m M\u1ee5c \u00dd, v\u00e0 trong m\u01b0\u1eddi b\u1ea9y n\u0103m coi s\u00f3c \u0111\u1ecba ph\u1eadn Roma, tr\u01b0\u1edbc l\u00e0 d\u01b0\u1edbi tri\u1ec1u Gioan Phaol\u00f4 v\u00e0 sau l\u00e0 d\u01b0\u1edbi tri\u1ec1u Bi\u1ec3n \u0110\u1ee9c XVI.<\/p>\n Ng\u00e0i l\u00e0m vi\u1ec7c r\u1ea5t h\u00e0i ho\u00e0 v\u1edbi c\u1ea3 hai v\u1ecb gi\u00e1o ho\u00e0ng. T\u00e0i l\u00e3nh \u0111\u1ea1o c\u1ee7a ng\u00e0i tr\u00f9ng h\u1ee3p v\u1edbi kh\u1eb3ng \u0111\u1ecbnh c\u1ee7a Gi\u00e1o h\u1ed9i \u00dd nh\u01b0 l\u00e0 m\u1ed9t \u201cbi\u1ec7t l\u1ec7\u201d khi so s\u00e1nh v\u1edbi nhi\u1ec1u gi\u00e1o h\u1ed9i\u00a0\u00a0c\u00e1c qu\u1ed1c gia kh\u00e1c ph\u1ea3i nh\u01b0\u1ee3ng b\u1ed9 tr\u01b0\u1edbc s\u1ef1 ti\u1ebfn c\u00f4ng c\u1ee7a n\u1ec1n v\u0103n h\u00f3a t\u00e2n-th\u1ebf t\u1ee5c, m\u00e0 quy\u1ebft \u0111\u1ecbnh c\u1ee7a T\u1ed1i Cao Ph\u00e1p Vi\u1ec7n M\u1ef9 l\u00e0 m\u1ed9t bi\u1ec3u t\u01b0\u1ee3ng \u201cng\u1ecdn c\u1edd gi\u01b0\u01a1ng cao.\u201d<\/p>\n B\u00e0i t\u1ed5ng k\u1ebft m\u1edbi \u0111\u00e2y nh\u1ea5t v\u1ec1 quan \u0111i\u1ec3m c\u1ee7a ng\u00e0i ch\u00ednh l\u00e0 b\u00e0i thuy\u1ebft tr\u00ecnh \u201clectio magistralis\u201d ng\u00e0i \u0111\u1ecdc t\u1ea1i T\u1ed5 ch\u1ee9c\u00a0\u00a0Fondazione Magna Carta \u1edf Rome v\u00e0o ng\u00e0y 6 th\u00e1ng N\u0103m v\u1eeba qua.<\/p>\n > Quale ruolo della fede in Dio nello spazio pubblico?<\/strong><\/a><\/p>\n Trong tri\u1ec1u gi\u00e1o ho\u00e0ng tr\u01b0\u1edbc, m\u1ed9t quan \u0111i\u1ec3m t\u1ed5ng h\u1ee3p mang nhi\u1ec1u n\u1ed9i dung th\u1ea7n h\u1ecdc v\u00e0 \u0111\u01b0\u1ee3c \u0111\u1ecbnh v\u1ecb trong l\u1ecbch s\u1eed, nh\u01b0 quan \u0111i\u1ec3m \u0111\u01b0\u1ee3c di\u1ec5n t\u1ea3 trong b\u00e0i \u201dn\u00f3i chuy\u1ec7n\u201d c\u1ee7a Ruini th\u01b0\u1eddng \u0111\u01b0\u1ee3c n\u00f3i \u0111\u1ebfn nh\u01b0 c\u01a1m b\u1eefa, trong c\u00e1c b\u00e0i gi\u1ea3ng v\u00e0 tr\u01b0\u1edbc t\u00e1c c\u1ee7a \u0111\u1ee9c gi\u00e1o ho\u00e0ng Ratzinger.<\/p>\n B\u00e2y gi\u1edd nh\u1eefng \u0111i\u1ec1u \u1ea5y tr\u1edf n\u00ean c\u00e0ng ng\u00e0y c\u00e0ng hi\u1ebfm h\u01a1n.<\/p>\n Nh\u01b0ng ch\u00ednh v\u00ec t\u1eeb m\u1ed9t quan \u0111i\u1ec3m mang t\u1ea7m v\u00f3c … \u1ea5y, m\u1edbi n\u1ea3y sinh m\u1ed9t ph\u00ea ph\u00e1n s\u00e1ng su\u1ed1t, di\u1ec5n t\u1ea3 trong cu\u1ed9c ph\u1ecfng v\u1ea5n sau \u0111\u00e2y, h\u1ed3ng y Ruini d\u00e0nh cho Matteo Matzuzzi, \u0111\u1ec3 in trong t\u1edd nh\u1eadn \u0111\u1ecbnh \u201cIl Foglio\u201d ng\u00e0y 28 th\u00e1ng S\u00e1u :<\/p>\n Ghi ch\u00fa :<\/b><\/p>\n Nh\u00e0 ch\u00e1u kh\u00f4ng c\u00f3 gi\u1edd \u0111\u1ec3 chuy\u1ec3n ng\u1eef quan \u0111i\u1ec3m c\u1ee7a h\u1ed3ng y Ruini trong b\u00e0i ph\u1ecfng v\u1ea5n .\u00a0<\/em><\/p>\n M\u1eddi c\u00e1c b\u00e1c \u0111\u1ecdc b\u00e0i\u00a0 ti\u1ebfng Anh\u00a0<\/em><\/p>\n _________<\/p>\n MARRY AS NATURE COMMANDS<\/strong><\/p>\n An interview with Camillo Ruini<\/strong><\/b><\/p>\n “Equality understood as the negation of all difference is something that goes against reality,\u201d Cardinal Camillo Ruini tells “Il Foglio” in commenting on the decision by which the Supreme Court of the United States has declared unconstitutional part of the \u201cDefense of Marriage Act,\u201d the law that defined marriage as an exclusive union between man and woman under federal jurisdiction.<\/p>\n \u201cWe are fooling ourselves if we think we can banish nature with a personal or collective decision of our own,\u201d continues the former vicar of Rome and president of the Italian episcopal conference.<\/p>\n Q: The decision of the court seems to confirm that one finds oneself before an unstoppable avalanche in which every objection to the equating of heterosexual and homosexual marriage will be overcome. Is this the terrain on which the debate over the development of civilization in the 21st century will be carried out?<\/p>\n A: I think so. Naturally, the question of homosexual marriage is part of a wider problem of our conception of man, meaning what the human person is and how he must be treated.<\/p>\n One very important aspect of our being is that we are structured according to the sexual difference, of man and woman. As we well know, this difference is not limited to the sexual organs, but involves all of our reality. It is a primordial and evident difference, which precedes our personal decisions, our culture and the education we have received, although all of these things in turn have a tremendous impact on our behavior. Thus humanity, since its origin, has understood marriage as a bond possible only between a man and a woman.<\/p>\n In recent decades a different position has made progress, according to which sexuality should be attributed to our free decisions. As Simone de Beauvoir said, “One is not born, but rather becomes, a woman.” Thus marriage should also be open to persons of the same sex. It is the theory of “gender,” now widespread at an international level, in culture, in the laws and in the institutions.<\/p>\n But this is an illusion, even if it is shared by many: our freedom, in fact, is rooted in the reality of our being, and when it is violated it becomes destructive, of ourselves first of all. We think, in concrete terms, of what can be a family in which there is no longer a father, a mother, and children who have a father and a mother: the fundamental structures of our existence would be overturned, with the destructive effects that we can imagine, but not entirely foresee.<\/p>\n Q: We are facing an activism of a juridical and social character. The concept of traditional marriage by now seems destined to become obsolete. Is there perhaps the illusion that by expanding the institution of marriage to every kind of union this problem may be resolved, making it possible to say that equality has been definitively attained?<\/p>\n A: This is precisely the illusion: banishing nature with a personal or collective decision of our own. This is why those hopes are vain according to which a compromise could be found that would satisfy everyone, for example by introducing alongside marriage, which would remain reserved for persons of the opposite sex, legally recognized civil unions to which homosexuals would have access as well.<\/p>\n These unions on the one hand would not satisfy the demand for absolute freedom and equality that is at the basis of the claim of homosexual marriage, and on the other would be a duplicate of marriage, useless and harmful.<\/p>\n Useless because all of the rights that it is claimed are intended to be protected can very well be protected – and to a great extent already are – by recognizing them as rights of persons, and not of couples.<\/p>\n Harmful because a near-marriage, with lesser commitments and obligations, would bring even more into crisis authentic marriage, without which a society cannot maintain itself.<\/p>\n Q: How do you view the fact that a divisive decision like the one adopted by the American supreme court has been made by a tribunal, and not by a parliament?<\/p>\n A: I view it negatively: the supreme court, as also for example the constitutional court in Italy, in fact has a democratic legitimacy that is highly mediated and derivative. In my estimate it is much better to entrust decisions of this scope to organisms that have a direct democratic legitimation, like the parliaments.<\/p>\n Q: Do you not believe that at the root of this progressive dismantling of what has always been considered “traditional” is the fact that equality is becoming ever more a dogma? Is there not the risk that tradition is destined to come up against a complete reformulation?<\/p>\n A: I would distinguish the concept of equality. Understood as equal dignity among all human beings, equality is a sacrosanct principle. Understood instead as the negation of every difference and therefore as the presumption to treat different situations in the same way, equality is simply something that goes against reality.<\/p>\n Q: What can the Church do in the face of all of this? At times it seems to plod along, incapable of making its voice heard. In recent decades, moreover, it has related to these changes by going beyond the historical dualism between progress and tradition. It comes to mind, however, that after this twofold framework has been surpassed, much more serious problems are opened before which the answers can be perceived as ambiguous or unclear. What perspectives are on the horizon?<\/p>\n A: The Church cannot help but fight for man, as John Paul II wrote in his first encyclical – “On this way leading from Christ to man, on this way on which Christ unites himself with each man, nobody can halt the Church” – and as Benedict XVI also repeated in the address to the Roman curia for the Christmas greeting of 2012: the Church must defend with the greatest clarity the fundamental values constitutive of human existence.<\/p>\n It does not seem to me, then, that the Church is plodding along. Taking the case of France, the bishops and Catholics, together with many other citizens, have been defeated for now at least, on the legislative level, but have demonstrated a vitality and a cultural and social power greater than that of their adversaries.<\/p>\n This is only apparently a matter of dualism between progress and tradition: in reality, the true challenge is between two conceptions of man, and I remain convinced that the future belongs to those who are able to recognize and accept the human being in his authentic reality. The illusions, instead, sooner or later collapse, often after having done great damage.<\/p>\n Q: There is also the question of the relationship that Catholics have with the great issues that touch upon the sphere of ethics and morality. Specifically with regard to the case of marriage, do you not believe that in recent years the active contribution to the defense of what has always been a millennial symbol has become weak and watered down?<\/p>\n A: Catholics must be more aware of the cultural and social significance of their faith. When this awareness becomes weak, the faith becomes insipid and has little impact not only in the public sphere, but also in the capacity to draw persons and lead them to Christ. From this point of view, a certain way of understanding the secularism of culture and politics risks depriving the faith of its importance.<\/p>\n Q: The battle for equality feeds on emotional reasons. There is an idea of love that goes beyond the differences of gender, of the distinction between man and woman. It is love that makes itself an institution and a perfectly equal right. Is this an irreversible decline?<\/p>\n A: Love is a beautiful word, but it can have many meanings. States cannot, evidently, command or prohibit that one person should to love another, and in this sense the laws cannot directly concern themselves with love.<\/p>\n They can and must, however, seek to regulate in the way most useful and most in keeping with reality the behaviors that are born from love but have a public significance.<\/p>\n __________<\/p>\n The newspaper that published the interview:<\/p>\n > Il Foglio<\/strong><\/a><\/p>\n __________<\/p>\n The address of Benedict VI of December 21, 2012 cited by Cardinal Ruini in the interview:<\/p>\n > The Pope and the Rabbi Against the Philosophy of “Gender”<\/strong><\/a><\/p>\n And the case of the opposition of the French Church (although it is not alone in this) to the legalization of homosexual marriage:<\/p>\n > The Reawakening of the Church of France<\/strong><\/a><\/p>\n <\/p>\n Nguy\u1ec5n\u00a0\u0110\u1ee9c Khang<\/em> chuy\u1ec3n ng\u1eef<\/p>\n <\/p>\n","protected":false},"excerpt":{"rendered":" V\u1ecb H\u1ed3ng Y \u0111\u01b0\u01a1ng \u0111\u1ea7u v\u1edbi T\u1ed1i Cao Ph\u00e1p Vi\u1ec7n \u00a0 \u0110\u1ed1i v\u1edbi Camillo Ruini, quy\u1ebft \u0111\u1ecbnh c\u1ee7a M\u1ef9 ch\u1ed1ng l\u1ea1i cu\u1ed9c h\u00f4n nh\u00e2n ch\u1ec9 c\u00f3 gi\u1eefa ng\u01b0\u1eddi nam v\u00e0 ng\u01b0\u1eddi n\u1eef, l\u00e0 m\u1ed9t \u1ea3o t\u01b0\u1edfng coi nh\u01b0 l\u00e0 ph\u1ee7 nh\u1eadn th\u1ef1c t\u1ea1i. T\u01b0\u01a1ng lai n\u1eb1m trong tay ng\u01b0\u1eddi n\u00e0o c\u00f3 th\u1ec3 b\u1ea3o v\u1ec7 \u0111\u01b0\u1ee3c … Read more<\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"closed","ping_status":"open","sticky":false,"template":"","format":"standard","meta":[],"categories":[65],"tags":[],"_links":{"self":[{"href":"http:\/\/saobiennhatrang.net\/index.php?rest_route=\/wp\/v2\/posts\/833"}],"collection":[{"href":"http:\/\/saobiennhatrang.net\/index.php?rest_route=\/wp\/v2\/posts"}],"about":[{"href":"http:\/\/saobiennhatrang.net\/index.php?rest_route=\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"http:\/\/saobiennhatrang.net\/index.php?rest_route=\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"http:\/\/saobiennhatrang.net\/index.php?rest_route=%2Fwp%2Fv2%2Fcomments&post=833"}],"version-history":[{"count":2,"href":"http:\/\/saobiennhatrang.net\/index.php?rest_route=\/wp\/v2\/posts\/833\/revisions"}],"predecessor-version":[{"id":835,"href":"http:\/\/saobiennhatrang.net\/index.php?rest_route=\/wp\/v2\/posts\/833\/revisions\/835"}],"wp:attachment":[{"href":"http:\/\/saobiennhatrang.net\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=833"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"http:\/\/saobiennhatrang.net\/index.php?rest_route=%2Fwp%2Fv2%2Fcategories&post=833"},{"taxonomy":"post_tag","embeddable":true,"href":"http:\/\/saobiennhatrang.net\/index.php?rest_route=%2Fwp%2Fv2%2Ftags&post=833"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}