Basel, Universitätsbibliothek, AN I 8

A decorative headpiece in red ink featuring a series of circular medallions containing interlaced knots and floral motifs, flanked by stylized vine-work.

A labor of great magnitude expended upon the discourses of the Theologian, by the one from the city of Syke in Crete; [the Oration] against the Eunomians concerning Theology. This is the elegant cycle of the discourses. Beginning from the "thunder" [of the prophet]: Behold, I am against you, O insolent one. And I will discipline you and I will reveal [you]. This cycle against the Eunomians is directed toward the many Eunomians—those followers of Aetius the Syrian. And he [Eunomius], having left Athens and Syracuse, became the Bishop of Cyzicus. The struggle is necessary against these Eunomians, who are isolated and not given to boastful display; therefore, he said that Aetius does not display his speech with similar boastfulness. But behold, he says, the "Eunomian" preface is already detestable to the many and useless to the matter at hand, from which God also [speaks] in person. For the discourse is directed toward those who think themselves clever. It is inscribed "Against the Eunomians" because they themselves define the core of their premise by their faith. Against those whose aim this is, it is rather necessary to contest their doctrines, to refute their blasphemy, and to delineate the rectitude of truth. The impulse in these words Those they call "clever" is that which this discourse undertakes.
Jeremiah

—God restrains me with the vehement honors of His own lips; to the cleverness of dialectic, he either calls these men persuasive and wise in speech, or wicked, talkative, and dissolute in life. Just as my desire regarding the word is for what is graceful, persuasive, wise, and exceptional, he himself calls this [Eunomian] manner unlearned, crooked, and irrational. And this is more the case here; since the discourse is not addressed simply to anyone, the scripture of the prophet is spoken, and not [by human] hand, from the person of God through Jeremiah; and according to Chrysostom, we have thus driven it out. As for the phrase And I will discipline you and I will reveal, the way is coming toward you; it is spoken as a testimony, Behold, I am against you, O insolent one, proclaiming the wrath of punishment. And in my own way, I discipline honors. For in the differences of honor, blasphemy lies as a stumbling block; for he himself says it shall be? that you were disciplined and [made] a demon of blasphemy—or He alone shall discipline me by His word. Through me, [He reveals] the habitation, as they also call it a "dwelling" and "smooth in its covering," or those who set their seal upon it, and who debate, and who think: —

Some say that those who provide both their mind and their tongue, and not as the wise, [do so] to promise the hand of victory. And rejoicing in mystical "strange-voices" and in a "knowledge falsely so-called" of the divinity, and in word-battles that are useful for nothing; for Paul [taught] that everything to come is for the benefit of those who suffer insult; whence he says, "Avoid [foolish] questions," and "to be pious," because he says—