{"id":44536,"date":"2025-07-23T07:25:00","date_gmt":"2025-07-23T07:25:00","guid":{"rendered":"https:\/\/www.donbosco.press\/uncategorised\/leducazione-al-femminile-con-san-francesco-di-sales\/"},"modified":"2025-07-28T13:36:54","modified_gmt":"2025-07-28T13:36:54","slug":"female-education-with-saint-francis-de-sales","status":"publish","type":"post","link":"https:\/\/www.donbosco.press\/en\/our-saints\/female-education-with-saint-francis-de-sales\/","title":{"rendered":"Female education with Saint Francis de Sales"},"content":{"rendered":"\r\n

The educational thinking of Saint Francis de Sales reveals a profound and innovative vision of the role of women in the Church and society of his time. Convinced that the education of women was fundamental for the moral and spiritual growth of the entire community, the holy bishop of Geneva promoted a balanced education that respected female dignity but was also attentive to fragility.<\/em>\u00a0With a paternal and realistic gaze, he was able to recognise and value the qualities of women, encouraging them to cultivate virtue, culture, and devotion. Founder of the Visitation with Jane de Chantal, he vigorously defended the female vocation even in the face of criticism and prejudice. His teaching continues to offer relevant insights into education, love, and freedom in choosing one\u2019s own life.<\/em>


\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 During his trip to Paris in 1619, Francis de Sales met Adrien Bourdoise, a reformist priest, who reproached him for paying too much attention to women. The bishop calmly replied that women were half of humanity and that by forming good Christian women, there would be good young people, and with good young people, there would be good priests. After all, did not St. Jerome devote a great deal of time and various writings to them? Francis de Sales recommended the reading of his letters to Madame de Chantal, who found in them, among other things, numerous instructions \u201cfor educating her daughters\u201d. It can be deduced that, in his eyes, the role of women in education justified the time and attention devoted to them.

Francis de Sales and the women of his time<\/strong>
\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u201cWe must help the female sex, which is despised,\u201d the Bishop of Geneva once said to Jean-Fran\u00e7ois de Blonay. To understand Francis de Sales\u2019 concerns and thinking, it is necessary to place him in his own time. It must be said that a number of his statements still seem very much in line with the thinking of the current time. In the women of his time, he deplored \u201cthis feminine tenderness towards themselves,\u201d their ease \u201cin pitying themselves and desiring to be pitied,\u201d a greater propensity than men \u201cto give credence to dreams, to be afraid of spirits, and to be credulous and superstitious,\u201d and above all, the \u201ctwists and turns of their vain thoughts.\u201d Among the advice he gave to Madame de Chantal on the education of her daughters, he wrote without hesitation, \u201cRemove vanity from their souls; it is born almost at the same time as sex.\u201d
\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 However, women are endowed with great qualities. He wrote about Madame de La Fl\u00e9ch\u00e8re, who had just lost her husband, \u201cIf I had only this perfect sheep in my flock, I would not be distressed at being the shepherd of this afflicted diocese. After Madame de Chantal, I do not know if I have ever met a stronger soul in a female body, a more reasonable spirit and a more sincere humility.\u201d Women are by no means the last in the practice of virtue. \u201cHave we not seen many great theologians who have said wonderful things about virtue, but not in order to practise it, while, on the contrary, there are many holy women who cannot speak of virtue, but who nevertheless know very well how to practise it?\u201d
\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Married women are the worthiest of admiration, \u201cOh my God! How pleasing to God are the virtues of a married woman; for they must be strong and excellent to endure in such a vocation!\u201d In the struggle to preserve chastity, he believed that \u201cwomen have often fought more courageously than men.\u201d
\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Founder of a congregation of women together with Jeanne de Chantal, he was in constant contact with the first religious. Alongside praise, criticism began to rain down. Pushed into these trenches, the founder had to defend himself and defend them, not only as religious women, but also as women. In a document that was to serve as a preface to the Constitutions of the Visitandines, we find the polemical vein he was capable of displaying, directing himself no longer against \u2018heresiarchs\u2019 but against malicious and ignorant \u2018censors\u2019:

The presumption and inappropriate arrogance of many children of this century, who ostentatiously condemn everything that is not in accordance with their spirit [\u2026], gives me the opportunity, or rather compels me, to write this Preface, my dearest Sisters, to arm and defend your holy vocation against the barbs of their pestilent tongues, so that good and pious souls,<\/em>\u00a0who are undoubtedly attached to your lovable and honoured Institute, may find here how to repel the arrows shot by the temerity of these bizarre and insolent censors.
<\/em>
\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Perhaps foreseeing that such a preamble might damage the cause, the founder of the Visitation wrote a second, softened edition, with the aim of highlighting the fundamental equality of the sexes. After quoting Genesis, he commented as follows, \u201cWoman, therefore, no less than man, has the grace of having been made in the image of God; equal honour in both sexes; their virtues are equal.\u201d

The education of daughters<\/strong>
\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 The enemy of true love is \u201cvanity\u201d. This was the flaw that Francis de Sales, like the moralists and educators of his time, feared most in the education of young women. He points out several manifestations of it. Look at \u201cthese young ladies of the world, who, having established themselves well, go about puffed up with pride and vanity, with their heads held high, their eyes open, eager to be noticed by the worldly.\u201d
\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 The Bishop of Geneva amuses himself a little in mocking these \u201csociety girls\u201d, who \u201cwear loose, powdered hats\u201d, with their heads \u201cshod like horses\u2019 hooves\u201d, all \u201cplumed and flowered beyond description\u201d and \u201claden with frills\u201d. There are those who \u201cwear dresses that are tight and very uncomfortable, just to show that they are slim; this is true madness that mostly makes them incapable of doing anything.\u201d
\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 What then are we to think of certain artificial beauties transformed into \u201cboutiques of vanity\u201d? Francis de Sales prefers a \u201cclear and clean face;\u201d he wants \u201cnothing affected, because everything that is embellished is displeasing.\u201d Should we therefore condemn all \u201cartifice\u201d? He readily admits that \u201cin the case of some defect of nature, it must be corrected so that the correction can be seen, but stripped of all artifice.\u201d
\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 And perfume? the preacher asked himself when speaking of Mary Magdalene. \u201cIt is an excellent thing,\u201d he replied, \u201ceven the one who is perfumed perceives something excellent in it,\u201d adding, as a connoisseur, that \u201cSpanish musk is highly prized throughout the world.\u201d In the chapter on \u201cdecency in dress,\u201d he allows young women to wear clothes with various adornments, \u201cbecause they may freely desire to be pleasing to many, but with the sole purpose of winning a young man with a view to holy matrimony.\u201d He concluded with this indulgent observation, \u201cWhat do you want? It is only fitting that young ladies should be a little pretty.\u201d
\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 It should be added that reading the Bible had prepared him not to be harsh in the face of female beauty. In the lover of the\u00a0Song of Songs<\/em>, admired \u201cthe remarkable beauty of her face, like a\u00a0bouquet<\/em>\u00a0of flowers.\u201d He describes Jacob who, meeting Rachel at the well, \u201cwept tears of joy when he saw a virgin who pleased him and enchanted him with the grace of her face.\u201d He also loved to tell the story of St. Brigid, born in Scotland, a country where \u201cthe most beautiful creatures one can see\u201d are admired; she was \u201can extremely attractive young woman,\u201d but her beauty was \u201cnatural,\u201d our author points out.
\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 The Salesian ideal of beauty is called \u2018good grace,\u2019 which designates not only \u201cthe perfect harmony of the parts that make something beautiful,\u201d but also the \u201cgrace of movements, gestures, and actions, which is like the soul of life and beauty,\u201d that is, goodness of heart. Grace requires \u201csimplicity and modesty.\u201d Now, grace is a perfection that comes from within the person. It is beauty combined with grace that makes Rebecca the feminine ideal of the Bible. She was \u201cso beautiful and graceful at the well where she drew water for the flock,\u201d and her \u201cfamiliar goodness\u201d inspired her to give water not only to Abraham\u2019s servants but also to his camels.

Education and preparation for life<\/strong>
\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 In the time of St. Francis de Sales, women had little opportunity to pursue higher education. Girls learned what they heard from their brothers and, when the family could afford it, attended a convent. Reading was certainly more common than writing. Colleges were reserved for boys, so learning Latin, the language of culture, was practically forbidden to girls.
\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 We must believe that Francis de Sales was not opposed to women becoming educated, but on condition that they did not fall into pedantry and vanity. He admired Saint Catherine, who was \u201cvery learned, but humble in her great knowledge,\u201d Among the bishop of Geneva\u2019s female interlocutors, the Lady of La Fl\u00e9ch\u00e8re had studied Latin, Italian, Spanish, and the fine arts, but she was an exception.
\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 In order to find their place in life, both socially and religiously, young women often needed special help at a certain point. Georges Rolland reports that the bishop personally took care of several difficult cases. A woman from Geneva with three daughters was generously assisted by the bishop, \u201cwith money and credit; he placed one of her daughters as an apprentice with an honest lady in the city, paying her board for six years, in grain and money.\u201d He also donated 500 florins for the marriage of the daughter of a printer in Geneva.
\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 The religious intolerance of the time sometimes caused tragedies, which Francis de Sales tried to remedy. Marie-Judith Gilbert, educated in Paris by her parents in the \u2018errors of Calvin,\u2019 discovered the book\u00a0Filotea<\/em>\u00a0at the age of nineteen, which she dared to read only in secret. She took a liking to the author, whom she had heard about. Closely watched by her father and mother, she managed to be taken away by carriage, was instructed in the Catholic religion, and entered the Visitation Sisters.
\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 The social role of women was still rather limited. Francis de Sales was not entirely opposed to women\u2019s involvement in public life. He wrote in these terms, for example, to a woman who was given to intervene in public affairs, both appropriately and inappropriately:

Your sex and your vocation allow you to repress evil outside yourselves, but only if this is inspired by good and accomplished with simple, humble, and charitable remonstrances towards transgressors and by warning your superiors as far as possible.<\/em>

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 On the other hand, it is significant that a contemporary of Francis de Sales, Mademoiselle de Gournay, an early feminist\u00a0ante litteram<\/em>, an intellectual and author of controversial texts such as her treatise\u00a0L\u2019\u00e9galit\u00e9 des hommes et des femmes<\/em>\u00a0(The Equality of Men and Women) and\u00a0La plainte des femmes<\/em>\u00a0(The Complaint of Women), expressed great admiration for him. She devoted her entire life to demonstrating this equality, gathering all possible evidence on the subject, without forgetting that of the \u201cgood and holy bishop of Geneva\u201d.

Education to love<\/strong>
\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Francis de Sales spoke a lot about God\u2019s love, but he was also very attentive to the manifestations of human love. For him, in fact, love is one, even if its \u2018object\u2019 is different and unequal. To explain God\u2019s love, he could do no better than start from human love.
\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Love arises from the contemplation of beauty, and beauty can be perceived by the senses, especially by the eyes. An interactive phenomenon is established between the gaze and beauty. \u201cContemplating beauty makes us love it, and love makes us contemplate it.\u201d The sense of smell reacts in the same way; in fact, \u201cperfumes exercise their unique power of attraction through their sweetness.\u201d
\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 After the intervention of the external senses, the internal senses take over, the imagination and fantasy, which exalt and transfigure reality. \u201cBy virtue of this reciprocal movement of love towards sight and sight towards love, just as love makes the beauty of the beloved more resplendent, so the sight of the beloved makes love more enamoured and pleasant.\u201d We can then understand why \u201cthose who have painted Cupid have blindfolded him, affirming that love is blind.\u201d At this point, love-passion arrives; it makes us \u201cseek dialogue, and dialogue often nourishes and increases love;\u201d moreover, \u201cit desires secrecy, and when lovers have no secrets to tell each other, they sometimes take pleasure in telling them secretly;\u201d and finally, it leads us to \u201cutter words that would certainly be ridiculous if they did not spring from a passionate heart.\u201d
\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Now, this love-passion, which perhaps boils down to nothing more than \u2018amorucci\u2019 (little loves) and \u2018galanterie\u2019 (gallantries), is exposed to various vicissitudes, to such an extent that it prompts the author of the\u00a0Filotea<\/em>\u00a0to intervene with a series of considerations and warnings about \u201cfrivolous friendships that are formed between people of the opposite sex and without any intention of marriage.\u201d Often, they are nothing more than \u201cabortions or, rather, semblances of friendship.\u201d
\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 St. Francis de Sales also expressed his views on kissing, wondering, for example, along with the ancient commentators, why Rachel allowed Jacob to embrace her. He explains that there are two kinds of kisses: one bad, the other good. Kisses that are easily exchanged between young people and that are not bad at first can become so later because of human frailty. But a kiss can also be good. In certain places, it is required by custom. \u201cOur Jacob embraces his Rachel very innocently; Rachel accepts this kiss of courtesy from this man of good character and clean face.\u201d \u201cOh!\u201d concluded Francis de Sales, \u201cgive me people who have the innocence of Jacob and Rachel, and I will allow them to kiss each other.\u201d
\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 On the question of dancing, which was also on the agenda, the Bishop of Geneva avoided absolute commands, as did the rigorists of the time, both Catholic and Protestant, while still showing great prudence. He was even harshly reproached for writing that \u201cdances and ballroom dancing are in themselves indifferent things.\u201d As with certain games, they too become dangerous when one becomes so attached to them that one can no longer detach oneself from them. Dancing \u201cmust be done for recreation and not for passion; for a short time and not to the point of exhaustion and dizziness.\u201d What is more dangerous is that these pastimes often become occasions that provoke \u201cquarrels, envy, mockery, and love affairs.\u201d

The choice of lifestyle<\/strong>
\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 When the little daughter grows up, \u201cthe day comes when it is necessary to talk to her, I mean to refer to the decisive word, the one in which one tells young women that one wants to marry them off.\u201d A man of his time, Francis de Sales largely shared the idea that parents had an important role in determining their children\u2019s vocation, whether to marriage or religious life. \u201cOne does not usually choose one\u2019s prince or bishop, one\u2019s father or mother, and often, not even one\u2019s husband,\u201d noted the author of\u00a0Filotea<\/em>. However, he clearly states that \u201cdaughters cannot be given in marriage as long as they say no.\u201d
\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 The current practice is well explained in this passage from the Philothea: \u201cFor a marriage to truly take place, three things are necessary with regard to the young woman who is to be given in marriage. First, that the proposal be made to her; second, that she accepts it; and third, that she consents to it.\u201d Since girls often married at a very young age, their emotional immaturity is not surprising. \u201cGirls who marry very young truly love their husbands, if they have them, but they never cease to love their rings, their jewellery, and their friends with whom they have so much fun playing, dancing, and acting foolishly.\u201d
\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 The problem of freedom of choice arose equally for children who were destined for religious life. La Franceschetta, daughter of the Baroness of Chantal, was to be placed in a convent by her mother, who wanted her to become a nun, but the bishop intervened. \u201cIf Franceschetta willingly wants to be a nun, fine; if not, I do not approve of her will being anticipated by decisions that are not hers.\u201d Moreover, it would not be appropriate for the reading of St. Jerome\u2019s letters to lead the mother too much in the direction of severity and coercion. He therefore advised her to \u201cuse moderation\u201d and to proceed with \u201cgentle inspiration\u201d.
\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Some young women hesitate between religious life and marriage, without ever making up their minds. Francis de Sales encouraged the future Mrs. de Longecombe to take the step of marriage, which he wanted to celebrate himself. He did this good work, her husband would later say, in response to his wife\u2019s request \u201cthat she wished to marry by the hands of the bishop, and without his presence, she would never have been able to take this step, because of the great aversion she felt towards marriage.\u201d

Women and \u2018devotion\u2019<\/strong>
\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Unfamiliar with any form of feminism\u00a0ante litteram<\/em>, Francis de Sales was aware of the exceptional contribution of femininity on a spiritual level. It has been pointed out that by encouraging devotion in women, the author of\u00a0Philothea<\/em>\u00a0also encouraged the possibility of greater autonomy, a \u201cprivate life for women\u201d.
\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 It is not surprising that women have a particular disposition for \u2018devotion\u2019. After listing a number of doctors and experts, he was able to write in the preface to\u00a0Teotimo<\/em>: \u201cBut in order that it may be known that this kind of writing is better composed with the devotion of lovers than with the doctrine of the wise, the Holy Spirit has caused many women to perform wonders in this regard. Who has ever better manifested the heavenly passions of divine love than Saint Catherine of Genoa, Saint Angela of Foligno, Saint Catherine of Siena, and Saint Matilda?\u201d The influence of Chantal\u2019s mother in the writing of the\u00a0Teotimo<\/em>\u00a0is well known, particularly in the ninth book, \u201cyour ninth book on the\u00a0Love of God<\/em>,\u201d according to the author\u2019s expression.
\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Could women get involved in matters concerning religion? \u201cHere is this woman who acts as a theologian,\u201d says Francis de Sales, speaking of the Samaritan woman in the Gospel. Must we necessarily see this as disapproval of women theologians? Not necessarily. Especially since he strongly affirms, \u201cI tell you that a simple and poor woman can love God as much as a doctor of theology.\u201d Superiority does not always reside where one thinks it does.
\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 There are women who are superior to men, starting with the Blessed Virgin. Francis de Sales always respected the principle of order established by the religious and civil laws of his time, to which he preached obedience, but his practice testified to a great freedom of spirit. Thus, for the government of women\u2019s monasteries, he believed that it was better for them to be under the jurisdiction of the bishop rather than dependent on their religious brothers, who risked weighing excessively on them.
\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 The Visitation Sisters, for their part, would not depend on any male order and would have no central government, each monastery being under the jurisdiction of the local bishop. He dared to give the unexpected title of \u2018apostles\u2019 to the sisters of the Visitation setting out on a new foundation.
\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 If we interpret the thinking of the Bishop of Geneva correctly, the ecclesial mission of women consists in proclaiming not the word of God, but \u2018the glory of God\u2019 through the beauty of their witness. The heavens, prays the psalmist, tell of God\u2019s glory only by their splendour. \u201cThe beauty of the heavens and the firmament invites men to admire the greatness of the Creator and to proclaim his wonders;\u201d and \u201cis it not a greater wonder to see a soul adorned with many virtues than a sky studded with stars?\u201d<\/p>\r\n","protected":false},"excerpt":{"rendered":"

The educational thinking of Saint Francis de Sales reveals a profound and innovative vision of…<\/p>\n","protected":false},"author":17,"featured_media":44542,"comment_status":"closed","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"iawp_total_views":32,"footnotes":""},"categories":[111],"tags":[2630,1745,2193,1967,2628,2021],"class_list":["post-44536","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-our-saints","tag-church","tag-councils","tag-education","tag-saints","tag-salesian-charism","tag-virtue"],"_links":{"self":[{"href":"https:\/\/www.donbosco.press\/en\/wp-json\/wp\/v2\/posts\/44536","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.donbosco.press\/en\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.donbosco.press\/en\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.donbosco.press\/en\/wp-json\/wp\/v2\/users\/17"}],"replies":[{"embeddable":true,"href":"https:\/\/www.donbosco.press\/en\/wp-json\/wp\/v2\/comments?post=44536"}],"version-history":[{"count":1,"href":"https:\/\/www.donbosco.press\/en\/wp-json\/wp\/v2\/posts\/44536\/revisions"}],"predecessor-version":[{"id":44549,"href":"https:\/\/www.donbosco.press\/en\/wp-json\/wp\/v2\/posts\/44536\/revisions\/44549"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/www.donbosco.press\/en\/wp-json\/wp\/v2\/media\/44542"}],"wp:attachment":[{"href":"https:\/\/www.donbosco.press\/en\/wp-json\/wp\/v2\/media?parent=44536"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.donbosco.press\/en\/wp-json\/wp\/v2\/categories?post=44536"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.donbosco.press\/en\/wp-json\/wp\/v2\/tags?post=44536"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}