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優西比烏
《教會史》卷六 第 46 章
希臘文原文．5 節．此語言尚無詞彙資料
46:1
Γράφει δὲ καὶ τοῖς κατ᾿ Αἴγυπτον ἐπιστολὴν περὶ μετανοίας, ἐν ᾗ τὰ δόξαντα αὐτῷ περὶ τῶν ὑποπεπτωκότων παρατέθειται, τάξεις παραπτωμάτων διαγράψας.
他又向在埃及的人寫了一封論悔改的書信，在其中陳明他對那些跌倒之人的看法，並劃分出種種過犯的等級。
He wrote also to those in Egypt a letter concerning repentance, in which he set forth his judgements regarding those who had lapsed, marking out the ranks of transgressions.
46:2
κ·αὶ πρὸς Κόνωνα τῆς Ερμουπολιτῶν δὲ παροικίας ἐπίσκοπος ἦν οὗτος) ἰδία τις περὶ μετανοίας αὐτοῦ φέρεται γραφὴ, καὶ ἄλλη ἐπιστρεπτικὴ πρὸς τὸ κατ Ἀλεξάνδρειαν ποίμνιον αὐτοῦ. ἐν τούτοις ἐστὶ καὶ ἡ περὶ μαρτυρίου πρὸς τὸν Ὠριγένην γραφεῖσα, καὶ τοῖς κατὰ Λαοδίκειαν ἀδελφοῖς, ὧν προί·στατο Θηλυμίδρης ἐπίσκοπος. καὶ τοῖς κατὰ Ἀρμενίαν ὡσαύτως περὶ μετανοίας ἐπιστέλλει, ὧν ἐπεσκόπευε Μερουζάνης.
他又有一封論悔改的書信，是專門寫給科農的（這人是赫摩波利人教區的主教），如今尚存；另有一封帶著責勸性質的，寫給他在亞歷山大的羊羣。在這些書信之中，還有那封論殉道、寫給俄利根的；他也同樣論悔改，寫信給在勞底嘉的眾弟兄，他們的主教是德利彌得勒；又照樣寫給在亞美尼亞的人，他們的主教是默魯撒涅。
And to Conon (he was bishop of the diocese of the Hermopolitans) a separate writing of his concerning repentance is extant; and another, of an admonitory nature, addressed to his flock at Alexandria. Among these is also the one on martyrdom written to Origen; and he writes likewise to the brethren in Laodicea, over whom Thelymidres was bishop, concerning repentance, and to those in Armenia in the same way, whose bishop was Meruzanes.
46:3
πρὸς ἅπασι τούτοις καὶ Κορνηλίῳ τῷ κατὰ Ῥώμην γράφει, δεξάμενος αὐτοῦ τὴν κατὰ τοῦ Νοουάτου ἐπιστολὴν, ᾧ καὶ σημαίνει δηλῶν ἑαυτὸν παρακεκλῆσθαι ὑπό τε Ἑλένου τοῦ ἐν Ταρσῷ τῆς Κιλικίας ἐπισκόπου καὶ τῶν λοιπόν τῶν σὺν αὐτῷ, Φιρμιλλιανοῦ τε τοῦ ἐν Καππαδοκίᾳ καὶ τοὺ κατὰ Παλαιστίνην Θεοκτίστου, ὡς ἂν ἐπὶ τὴν σύνοδον ἀπαντήσοι τὴν κατὰ Ἀντιόχειαν, ἔνθα τοῦ Νοουάτου κρατύνειν τινὲς ἐπεχείρουν τὸ σχίσμα.
除了這一切以外，他又寫信給在羅馬的革爾尼略，因他收到了革爾尼略攻擊諾窪圖斯的書信；他在信中表明、並清楚說出，他自己曾受邀——邀請他的有基利家他爾數的主教希利努，以及與希利努同在的其餘人，即在加帕多家的腓爾米利安和在巴勒斯坦的德奧克提斯多——要他前往安提阿的會議；在那裡有些人正企圖鞏固諾窪圖斯的分裂。
Besides all these, he writes also to Cornelius at Rome, having received his letter against Novatus; in which he signifies, making it plain, that he himself had been invited by Helenus, the bishop in Tarsus of Cilicia, and by the rest who were with him—namely Firmilian in Cappadocia and Theoctistus in Palestine—to attend the synod at Antioch, where certain men were attempting to strengthen the schism of Novatus.
46:4
πρὸς τούτοις ἐπιστέλλει μηνυθῆναι αὐτῷ Φάβιον μὲν κεκοιμῆσθαι, Δημητριανὸν δὲ διάδοχον ἐκείνου τῆς κατ Ἀντιόχειαν ἐπισκοπῆς καθεστάναι. γράφει δὲ καὶ περὶ τοῦ ἐν Ἱεροσολύμοις αὐτοῖς ῥήμασι φάσκων ὁ μὲν γὰρ μακάριος Ἀλέξανδρος ἐν φρουρᾷ γενόμενος μακαρίως ἀνεπαύσατο.
此外，他寫道，有人向他報告，法比烏斯已經安睡了，德米特里安已被立為他的繼任者，承接安提阿的主教職分。他也論到在耶路撒冷的主教，用這樣的話說：「那有福的亞歷山大被囚於監牢，便有福地安息了。」
In addition, he writes that it had been made known to him that Fabius had fallen asleep, and that Demetrian had been appointed his successor in the episcopate at Antioch. He writes also concerning the bishop in Jerusalem, saying in these very words: “For the blessed Alexander, having been put in prison, blessedly entered into his rest.”
46:5
ἐξῆς ταύτῃ καὶ ἑτέρα τις ἐπιστολὴ τοῖς ἐν Ῥώμᾐ τοῦ Διονυσίου φέρεται διακονικὴ διὰ Ἱππολύτου. τοῖς αὐτοῖς ἄλλην περὶ εἰρήνης διατυποῦται, καὶ ὡσαύτως περὶ μετανοίας, καὶ αὖ πάλιν ἄλλην τοῖς ἐκεῖσε ὁμολογηταῖς, ἔτι τῇ τοῦ Νοουάτου συμφερομένοις γνώμῃ. τοῖς δὲ αὐτοῖς τούτοις ἑτέρας δύο μεταθεμένοις ἐπὶ τὴν ἐκκλησίαν ἐπιστέλλει. καὶ ἄλλοις δὲ πλείοσιν ὁμοίως διὰ γραμμάτων ὁμιλήσας ποικίλας τοῖς ἔτι νῦν σπουδὴν περὶ τοὺς λόγους αὐτοῦ ποιουμένοις καταλέλοιπεν ὠφελείας.
緊接這封書信之後，還存有狄奧尼修斯的另一封信，是一封執事性質的書信，藉希坡律託之手寄給在羅馬的人。他又向同一批人寫了另一封論和平的，照樣也論到悔改；隨後又寫了一封給那裡的認信者，當時他們仍贊同諾窪圖斯的主張。他又向這同一批人，在他們歸回教會之後，另寫了兩封信。他也照樣藉著書信，與其他許多人談論各樣的事；如此，他為那些直到如今仍殷勤留意他話語的人，留下了種種的益處。
Next to this letter, yet another of Dionysius is extant, a diaconic letter to those in Rome, sent through Hippolytus. To the same people he composes another concerning peace, and likewise concerning repentance; and again yet another to the confessors there, who were still in agreement with the opinion of Novatus. And to these same persons, after they had come over to the Church, he writes two more. And having conversed by letter in like manner with many others on various matters, he has left behind manifold benefits for those who even now to this day give diligent attention to his words.