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CCL - Alb - Hyrje - Introduction

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Alb

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Njė letėr

Njė njeri qė admiroj, John Wesley (1703-1791), ishte predikues nė kishėn anglikane, njė kishė protestante qė u krijua nė shekullin e 16-tė nė Angli. Ai botoi njė sėrė librash tė quajtura Libraria e Krishterė, ku pėrfshiu pjesė tė marra nga predikimet e “Egjiptianit Makarius.” Studiuesit e mėvonshėm e kanė identifikuar “Makariusin” me njė murg sirian tė shekullit tė 5-tė, ideja e tė cilit pėr pėrshpirtjen e krishterė vinte pothuajse tėrėsisht nga Gregori i Nisės, i cili ėshtė quajtur “mė i madhi i tė gjithė mėsuesve Lindjes nė lidhje me pėrpjekjen pėr pėrkryerje.” Kėtu mund tė kuptohet se Wesley ishte ndikuar nga monasticizmi ortodoks. Ai admironte edhe Etėrit e mėvonshėm tė Lindjes dhe Perėndimit, pėrfshi dhe John Chrysostom, Basil dhe Jeromin, por mbi tė gjitha, Ephraim Syrus, njė studiues me emėr legjendar nė Lindjen e Mesme dhe Edesa.

Ai shkroi “Njė Letėr drejtuar njė Katoliku,” dhe mė pėlqyen idetė dhe fryma e kėsaj letre. Mė poshtė vijon shkurtimi qė i kam bėrė kėsaj letre si njė pėrqasje qė unė (dhe tė tjerė qė synoj tė pėrfaqėsoj) mbaj ndaj ortodoksėve. I kam shndėrruar nė fjalė tė miat drejtuar ty. Tė lutem lexoji me seriozitet dhe shumė lutje:

Ke dėgjuar mijėra e mijėra histori pėr ne qė zakonisht quhemi protestantė. Nėse beson qoftė dhe njė prej tyre nė njė mijė, atėherė mendon shumė ashpėr pėr ne. Por kjo ėshtė plotėsisht nė kundėrshtim me rregullin e Zotit, “Mos gjykoni qė tė mos gjykoheni,” dhe ka shumė pasoja tė rėnda, sidomos kjo: njė gjė e tillė do tė na shtyjė edhe ne tė mendojmė keq pėr ty. Kėshtu qė tė dyja palėt do tė jemi mė pak tė gatshme qė tė ndihmojmė njėri-tjetrin, dhe mė tepėr tė gatshėm qė tė lėndojmė njėri-tjetrin. Si rrjedhojė, dashuria vėllazėrore shkatėrrohet plotėsisht; dhe gjithsecila palė, duke e konsideruar tjetrėn si pėrbindėsh, i hap rrugė zemėrimit, urrejtjes, keqdashjes dhe ēdo ndjenje tė pakėndshme.

Kėshtu, a nuk mund tė bėjmė dot diēka (qoftė edhe duke lejuar qė tė dyja palėt tė mbajnė mendimet e veta) qė tė zbusim zemrėn kundrejt njėri-tjetrit, duke e pėrmbajtur kėtė rrėmet keqdashjeje, dhe tė ripėrtėrijmė njėfarė mase dashurinė mes njėri-tjetrit? A nuk je i bindur plotėsisht se keqdashja, urrejtja, hakmarrja, mėria, qoftė nga ana jonė apo nga ana juaj, qoftė nė zemrėn tonė apo tuaj, janė njė neveri nė sytė e Zotit? Sido qė tė jenė opinionet tona, tė drejta apo tė gabuara, ky lloj qėndrimi ėshtė pa diskutim i gabuar. Ėshtė njė rrugė e gjerė qė tė ēon nė shkatėrrim, nė ferrin mė tė ulėt.

Nuk mendoj se vetėm pala jote ka ndjenja mėrie. E di se kjo ekziston mė tepėr se ē’duhet edhe nė palėn tonė; madje kaq shumė saqė kam frikė se disa (tė ashtuquajtur) protestantė do tė zemėrohen edhe me mua pėrse po tė shkruaj ty nė kėtė mėnyrė dhe do tė mė thonė: “S’kemi pse tė tregojmė kaq hir tė madh ndaj tij; nuk meriton njė trajtim kaq tė mirė nga ne.”

Por unė mendoj se po. Unė mendoj se ti meriton respektin mė tė madh nga ana ime, qoftė dhe thjesht pėr faktin se i njėjti Perėndi na ka ngritur tė dyve nga pluhuri i tokės dhe na ka bėrė tė dy tė aftė qė tė duam dhe tė shijojmė atė nė pėrjetėsi; qoftė dhe thjesht pėr faktin se Biri i Perėndisė na ka blerė tė dyve me gjakun e tij. Sa mė tepėr duhet tė tė respektoj, nėse je njė njeri qė i druhet Perėndisė (qė nuk e vė nė diskutim) dhe po pėrpiqesh tė kesh njė ndėrgjegje tė pastėr nga fyerja e Perėndisė dhe njeriut? Prandaj, do tė pėrpiqem, me butėsinė dhe kujdesin mė tė madh qė mos tė tė fyej, tė largoj nė njėfarė mase bazėn e mėrisė tėnde, duke shpallur hapur se cili ėshtė besimi dhe praktika jonė, nė mėnyrė qė tė shohėsh se ne nuk jemi ata pėrbindėshat qė ndoshta ke imagjinuar.

Protestanti i vėrtetė e shpreh besimin e tij, pak a shumė, me kėto fjalė: - Unė jam i sigurt se ka njė Qenie tė pafundme dhe tė pavarur, dhe se ėshtė e pamundur qė tė ketė mė tepėr se njė. Unė besoj se ky Perėndi i vetėm ėshtė Krijuesi i tė gjitha gjėrave, engjėjve dhe njerėzve; se ai ėshtė Ati i atyre qė u jep jetė tė re me anė tė Frymės sė tij. Ai i birėson ata me anė tė Birit tė tij, si bashkėtrashėgimtarė me tė, dhe i kurorėzon me njė trashėgimi tė pėrjetshme; por nė njė kuptim edhe mė tė lartė, ai ėshtė Ati i Birit tė tij tė vetėmlindur nga pėrjetėsia.

Unė besoj se ky Perėndi ėshtė jo vetėm nė gjendje tė bėjė ēfarė dėshiron, por edhe ka tė drejtėn e pėrjetshme tė bėjė ēfarė, kur, dhe si tė dėshirojė, dhe tė zotėrojė dhe tė pėrdorė gjithēka qė ka krijuar; dhe se, pėr shkak tė mirėsisė sė tij, ai krijoi qiejt dhe tokėn dhe gjithēka qė ėshtė nė to.

Unė besoj se Jisui i Nazaretit ėshtė Shpėtimtari i botės, Mesia qė ishte profetizuar shumė kohė mė parė; se, i mirosur nga Fryma e Shenjtė, ai ishte Profeti qė na zbuloi gjithė vullnetin e Perėndisė; se ishte Prifti qė dha veten e vet si flijim pėr mėkatin dhe se ende po ndėrmjetėson pėr shkelėsit; se ai ėshtė Mbreti qė ka gjithė pushtetin nė qiell dhe nė tokė dhe do tė mbretėrojė derisa t’i ketė nėnshtruar tė gjitha gjėrat para kėmbėve tė tij.

Unė besoj se ai ėshtė Biri i Perėndisė, Perėndi i vėrtetė prej Perėndisė sė vėrtetė; dhe se ai ėshtė Zoti i tė gjithėve, dhe ka pushtet absolut, suprem, dhe tė pėrbotshėm mbi gjithēka; por, nė mėnyrė mė tė veēantė, ai ėshtė Zoti ynė, pra i atyre qė besojnė nė tė. Unė besoj se ai ka krijuar njeriun, duke bashkuar natyrėn njerėzore me atė hyjnore nė njė Person tė vetėm. Ai u ngjiz nga veprimi i Frymės sė shenjtė dhe u lind nga Virgjėresha e bekuar Mari.

Unė besoj se ai vuajti nė mėnyrė tė papėrshkrueshme nė trup dhe shpirt deri nė vdekje, madje deri nė vdekje tė kryqit, nė kohėn kur Ponc Pilati qeveriste Judenė, nėn Perandorin Romak; se trupi i tij u shti nė varr; se ditėn e tretė u ringjall sė vdekurish; se u ngrit nė qiej ku tani qėndron nė mes tė fronit tė Perėndisė, nė pushtetin dhe lavdinė mė tė lartė, si Ndėrmjetės deri nė fund tė botės, si Perėndi i gjithė pėrjetėsisė; se, nė fund, ai do tė zbresė nga qiejt pėr tė gjykuar ēdo njeri sipas veprave tė tij; si ata qė do tė jenė gjallė nė atė kohė, ashtu dhe tė gjithė ata qė do tė kenė vdekur para asaj dite.

Unė besoj nė Frymėn e pafundmė dhe tė pėrjetshėm tė Perėndisė, i barabartė me Atin dhe Birin. Ai ėshtė jo vetėm plotėsisht i shenjtė nė vetvete, por edhe shkaku i drejtpėrdrejtė i gjithė shenjtėrisė nė ne. Ai na ndriēon mendjen, na pėrforcon vullnetin dhe ndjenjat, na pėrtėrin natyrėn, na bashkon me Krishtin, na siguron pėr birėsimin tonė si fėmijė tė Perėndisė dhe na udhėheq nė veprimet tona. Fryma e Shenjtė na pastron dhe na shenjtėron trupin dhe shpirtin pėr tė shijuar plotėsisht dhe pėrjetėsisht Perėndinė.

Unė besoj se Krishti, me anė tė Apostujve tė tij, mblodhi pėr veten e tij njė kishė, tė cilės ai i ka shtuar vazhdimisht ata njerėz qė shpėtohen. Besoj se kjo kishė mbarėbotėrore shtrihet nė tė gjitha kombet dhe epokat; se anėtarėt e saj kanė bashkėsi me Perėndinė Atė, Bir dhe Frymė e Shenjtė.

Unė besoj se Perėndia u fal tė gjitha mėkatet atyre qė pendohen me tė vėrtetė dhe besojnė pa shtirje Ungjillin e tij tė shenjtė; dhe se, nė Ditėn e fundit, tė gjithė njerėzit do tė ringjallen, gjithsecili me trupin e tij.

Unė besoj se, ndėrsa tė padrejtėt, pas ringjalljes, do tė torturohen nė ferr pėrjetėsisht, nga ana tjetėr, tė drejtėt do tė shijojnė njė lumturi tė papėrshkrueshme nė prani tė Perėndisė nė pėrjetėsi.

Tani, e ka ndonjė gjė tė gabuar nė gjithė kėtė? A ka ndonjė gjė qė ti nuk e beson si ne? Por ti mendon se ne duhet tė besojmė edhe gjėra tė tjera. Nuk do t’i hyjmė kėtij debati kėtu. Vetėm mė lejo tė tė pyes: Nėse njė njeri beson me sinqeritet gjithė kėto qė thashė, dhe vepron nė bazė tė tyre, ēfarė mund tė tė shtyjė tė mendosh se njė njeri i tillė nuk ėshtė i krishterė i vėrtetė?

A nuk i aprovon dhe ti vetė kėto gjėra? A ka ndonjė pikė qė ti e dėnon? A nuk i beson dhe praktikon edhe ti kėto bindje? A mund tė jesh ndonjėherė i lumtur nėse nuk i vė kėto nė praktikė? A mund tė presėsh paqe tė vėrtetė nė kėto botė, apo lavdi nė botėn tjetėr, nėse nuk beson te Perėndia pėrmes Krishtit? Nėse nuk i druhesh Perėndisė dhe nuk e do atė?

Miku im i dashur, mendo pak: nuk po pėrpiqem tė tė bind qė tė largohesh apo tė ndryshosh kishė, por qė tė ndjekėsh atė druajtje dhe dashuri pėr Perėndinė pa tė cilėn ēdo lloj feje ėshtė e kotė. Nuk po tė them asnjė fjalė pėr mendimet e tua apo mėnyrėn e jashtme tė adhurimit. Por tė them kėtė: Nėse nuk e adhuron Zotin nė frymė dhe nė tė vėrtetė, me zemėr dhe jo vetėm me buzė, me shpirt dhe me mendje, atėherė ēdo adhurim ėshtė njė neveri pėr tė. Ēfarėdolloj forme tė ketė adhurimi yt, falėnderoje atė nė gjithēka, pėrndryshe ke bėrė njė punė tė kotė. Pėrdor ēfarėdolloj praktikash tė jashtme qė dėshiron, por vendose gjithė besimin tėnd tek ai. Ndero emrin dhe fjalėn e tij tė shenjtė, dhe shėrbeji me besnikėri gjithė ditėt e jetės sate. A nuk jemi dakord deri kėtu? Le tė falėnderojmė Perėndinė pėr kėtė. Nėse Perėndia na do, edhe ne duhet tė duam njėri-tjetrin. Pa u grindur pafundėsisht pėr mendimet tona, ne duhet tė nxisim njėri-tjetrin qė tė shfaqim dashuri dhe vepra tė mira. Le t’i lėmė mėnjanė pikat mbi tė cilat kemi mendime tė ndryshme: deri kėtu kemi aq pika sa na mjaftojnė qė tė biem dakord, dhe qė tė jenė bazė e ēdo sjelljeje tė krishterė dhe ēdo veprimi tė krishterė.

Vėlla, le tė mos ndahemi kėtu! Unė shpresoj tė tė shoh nė qiell. Dhe nėse unė praktikoj besimin qė pėrshkrova mė lart, a guxon dot tė thuash se unė do tė shkoj nė ferr? Nuk mund ta bėsh dot. Askush nuk mund dhe nuk duhet tė tė bindė pėr tė kundėrtėn. Vetė ndėrgjegjja jote tė thotė se kam tė drejtė. Atėherė, nėse nuk mund tė mendojmė gjithsesi njėsoj nė tė gjitha gjėrat, tė paktėn duhet tė duam njėsoj. Nė kėtė gjė nuk duhet absolutisht tė veprojmė gabim. Sepse mbi kėtė pikė askush nuk mund tė dyshojė pėr asnjė ēast: “Perėndia ėshtė dashuri; dhe ai qė banon nė dashuri, banon nė Perėndinė, dhe Perėndia nė tė.”

Kėshtu pra, nė emrin dhe fuqinė e Perėndisė, le tė vendosim qė:

  • Sė pari, tė mos lėndojmė njėri-tjetrin; tė mos bėjmė asgjė tė pakėndshme dhe jomiqėsore ndaj njėri-tjetrit, asgjė qė ne nuk duam tė na bėjnė tė tjerėt. Pėrkundrazi, le tė pėrpiqemi pėr njė sjellje tė pėrzemėrt, miqėsore dhe tė krishterė ndaj njėri-tjetrit.
  • Sė dyti, me ndihmėn e Perėndisė, le tė mos themi asgjė tė ashpėr apo tė pasjellshme pėr njėri-tjetrin. Mėnyra mė e mirė pėr tė shmangur kėtė ėshtė tė themi gjithė gjėrat e mira qė mundemi, si pėr njėri-tjetrin ashtu dhe kur flasim me njėri-tjetrin. Nė tė gjitha bisedat tona, qoftė pėr njėri-tjetrin ashtu dhe kur flasim sė bashku, le tė pėrdorim vetėm gjuhėn e dashurisė; le tė flasim me gjithė butėsinė dhe kujdesin qė mundemi, me fjalėt mė tė pėrzemėrta. Kjo ėshtė nė pėrputhje me tė vėrtetėn dhe sinqeritetin.
  • Sė treti, tė vendosim qė tė mos ushqejmė asnjė mendim tė pakėndshėm, asnjė qėndrim jomiqėsor kundrejt njėri-tjetrit. Le ta vendosim sėpatėn te rrėnja e pemės; le tė shqyrtojmė gjithēka qė na del nga zemra dhe tė mos kemi asnjė qėndrim qė ėshtė nė kundėrshtim me ndjenjėn miqėsore. Atėherė do tė frenohemi me lehtėsi qė tė mos shprehim fjalė dhe veprime tė pakėndshme, pasi do ta kemi shkulur nga rrėnjėt mėrinė.
  • Sė katėrti, le tė pėrpiqemi qė tė ndihmojmė njėri-tjetrin nė gjithēka qė, siē kemi rėnė dakord, tė ēon te mbretėria e Perėndisė. Aq sa tė mundemi, le tė gėzohemi gjithmonė kur tė forcojmė duart e njėri-tjetrit nė Perėndinė.

Mbi gjithēka, tė dy ne duhet tė kujdesemi pėr vetveten (pasi gjithsecili do tė japė llogari pėr veten e vet para Perėndisė) qė tė mos biem poshtė nga feja e dashurisė. Ēfarėdo tė bėjnė tė tjerėt, ne tė dy le tė pėrpiqemi qė tė arrijmė ēmimin e thirrjes sonė tė lartė!

Unė jam me gjithė pėrzemėrsi Shėrbėtori yt pėr hir tė Krishtit. DUBLIN, 18 Korrik, 1749

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ENGLISH TEXT BELOW

A Letter

A man I admire, John Wesley (1703-1791), was a minister in the Church of England, a Protestant church which began in the 16th century in England. He produced a series of books called The Christian Library, in which he included extracts from the homilies of ‘Macarius the Egyptian’. More recent scholarship has identified this ‘Macarius’ as a 5th century Syrian monk, whose idea of Christian spirituality came almost entirely from Gregory of Nyssa, who has been called ‘the greatest of all the Eastern teachers of the quest for perfection’. It can be seen here that Wesley was influenced by Orthodox monasticism. He also admired later Fathers of both East and West, including John Chrysostom, Basil and Jerome, but above all Ephraim Syrus, a scholar with a legendary reputation in the Middle East and Edessa.

Wesley wrote a “Letter to a Roman Catholic”, and I liked its ideas and its spirit. Here is my abbreviation of it as an approach to Orthodox, making them my words addressed to you. Please read them seriously and prayerfully.

You have heard ten thousand stories of us who are commonly called Protestants, of which if you believe only one in a thousand, you must think very hardly of us. But this is quite contrary to our Lord's rule, "Judge not, that ye be not judged;" and has many ill consequences; parti¬cularly this, that it inclines us to think as hardly of you. Hence we are on both sides less willing to help one ano¬ther, and more ready to hurt each other. Hence brotherly love is utterly destroyed; and each side, looking on the other as monsters, gives way to anger, hatred, malice, and to every unkind affection.

Now, can nothing be done, even allowing us on both sides to retain our own opinions, for the softening our hearts towards each other, the giving a check to this flood of unkindness, and restoring at least some small degree of love among us? Do not you wish for this? Are you not fully convinced, that malice, hatred, revenge, bitterness, whether in us or in you, in our hearts or yours, are an abomination to the Lord? Be our opinions right, or be they wrong, these tempers are undeniably wrong. They are the broad road that leads to destruction, to the nethermost hell.

I do not suppose all the bitterness is on your side. I know there is too much on our side also; so much, that I fear some Protestants (so called) will be angry at me too, for writing to you in this manner; and will say, "It is showing you too much favour; you deserve no such treat¬ment at our hands."

But I think you do. I think you deserve the tenderest regard I can show, were it only because the same God has raised you and me from the dust of the earth, and has made us both capable of loving and enjoying him to eternity; were it only because the Son of God has bought you and me with his own blood. How much more, if you are a person fearing God, (as without question many of you are,) and studying to have a conscience void of offence towards God and towards man?

I shall therefore endeavour, as mildly and inoffensively as I can, to remove in some measure the ground of your unkindness, by plainly declaring what our belief and what our practice is; that you may see, we are not altogether such monsters as perhaps you imagined us to be.

A true Protestant may express his belief in these or the like words:-

I am assured that there is an infinite and inde¬pendent Being, and that it is impossible there should be more than one. I believe that this one God is the Creator of all things, of angels and men; that he is the Father of those whom he rege¬nerates by his Spirit, whom he adopts in his Son, as co-heirs with him, and crowns with an eternal inheritance; but in a still higher sense, the Father of his only Son, whom he has begotten from eternity.

I believe this God, not only to be able to do whatsoever pleases him, but also to have an eternal right of making what and when and how he pleases, and of pos¬sessing and disposing of all that he has made; and that he of his own goodness created heaven and earth, and all that is therein.

I believe that Jesus of Nazareth was the Saviour of the world, the Messiah so long foretold; that, being anointed with the Holy Ghost, he was a Prophet, revealing to us the whole will of God; that he was a Priest, who gave himself a sacrifice for sin, and still makes intercession for transgressors; that he is a King, who has all power in heaven and in earth, and will reign till he has subdued all things to himself.

I believe he is the Son of God, true God of true God; and that he is the Lord of all, having absolute, supreme, universal dominion over all things; but more peculiarly our Lord, who believe in him.

I believe that he was made man, joining the human nature with the divine in one person; being conceived by the operation of the Holy Ghost, and born of the blessed Virgin Mary.

I believe he suffered inexpressible pains both of body and soul, and at last death, even the death of the cross, at the time that Pontius Pilate governed Judea, under the Roman Emperor; that his body was laid in the grave; that the third day he rose again from the dead; that he ascended into heaven; where he remains in the midst of the throne of God, in the highest power and glory, as Mediator till the end of the world, as God to all eternity; that, in the end, he will come down from heaven, to judge every man according to his works; both those who shall be then alive, and all who have died before that day.

I believe the infinite and eternal Spirit of God, equal with the Father and the Son, to be not only perfectly holy in himself, but the immediate cause of all holiness in us; enlightening our understandings, rectifying our wills and affections, renewing our natures, uniting our persons to Christ, assuring us of the adoption of sons, leading us in our actions; purifying and sanctifying our souls and bodies, to a full and eternal enjoyment of God.

I believe that Christ by his Apostles gathered to himself a church, to which he has continually added such as shall be saved; that this universal church extends to all nations and all ages; that its members have fellowship with God the Father, Son, and Holy Ghost.

I believe God forgives all the sins of them that truly repent and unfeignedly believe his holy Gospel; and that, at the last day, all men shall rise again, everyone with his own body.

I believe that, as the unjust shall, after their resurrection, be tormented in hell for ever, so the just shall enjoy inconceivable happiness in the presence of God to all eternity.

Now, is there anything wrong in this? Is there any one point which you do not believe as well as we?

But you think we ought to believe more. We will not now enter into the dispute. Only let me ask, If a man sin¬cerely believes thus much, and practises accordingly, can anyone possibly persuade you to think that such a man is not a real Christian?

Do not you yourself approve of this? Is there any one point you can condemn? Do not you practise as well as approve of it? Can you ever be happy, if you do not practise it? Can you ever expect true peace in this, or glory in the world to come, if you do not believe in God through Christ? if you do not thus fear and love God?

My dear friend, consider, I am not persuading you to leave or change your church, but to follow after that fear and love of God without which all religion is vain. I say not a word to you about your opinions or outward manner of worship. But I say, all worship is an abomination to the Lord, unless you worship him in spirit and in truth; with your heart, as well as your lips; with your spirit, and with your understanding also. Whatever your form of worship is, in everything give him thanks; otherwise it is all but lost labour. Use whatever outward observances you please, but put your whole trust in him; only honour his holy name and his word, and serve him truly all the days of your life.

Are we not thus far agreed? Let us thank God for this. If God loves us, we ought also to love one another. We ought, without this endless jangling about opinions, to provoke one another to love and to good works. Let the points in which we differ stand aside: here are enough in which we agree, enough to be the ground of every Christian temper, and of every Christian action.

Brethren, let us not still fall out by the way! I hope to see you in heaven. And if I practise the religion above described, you dare not say I shall go to hell. You cannot think so. None can persuade you to it. Your own con¬science tells you the contrary. Then if we cannot as yet think alike in all things, at least we may love alike. Herein we cannot possibly do amiss. For of one point none can doubt a moment, “God is love; and he that dwelleth in love, dwelleth in God, and God in him.”

In the name, then, and in the strength, of God, let us resolve:

  • First, not to hurt one another; to do nothing unkind or unfriendly to each other, nothing which we would not wish done to ourselves. Rather let us strive for a kind, friendly and Christian behaviour towards each other.
  • Secondly, God being our helper, to speak nothing harsh or unkind of each other. The sure way to avoid this, is to say all the good we can, both of and to one another: in all our conversation, either with or about each other, to use only the language of love; to speak with all softness and tenderness; with the most endearing expression, which is consistent with truth and sincerity.
  • Thirdly, resolve to harbour no unkind thought, no unfriendly temper, towards each other. Let us lay the axe to the root of the tree; let us examine all that rises in our heart, and suffer no disposition there which is contrary to tender affection. Then shall we easily refrain from unkind actions and words, when the very root of bitterness is cut up.
  • Fourthly, endeavour to help each other on in whatever we are agreed leads to the kingdom. So far as we can, let us always rejoice to strengthen each other's hands in God.

Above all, let each of us take heed to himself, (since each must give an account of himself to God,) that he fall not short of the religion of love; whatever others do, let us press on to the prize of our high calling!

I am Your affectionate servant, for Christ’s sake. DUBLlN, July 18, 1749.

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