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to show different energies. Cap.1.28 28. That he supposed in vain that an unalterable sequence could be established in the harmony of natures. Cap.1.29 29. That he thought in vain to resolve the ambiguity in the energies from the essences, and vice versa. Cap.1.30 30. That there is no divine word that commands to seek such things; in which was also demonstrated the futility of philosophy in these matters. Cap.1.31 31. That the understanding through providence is sufficient for the knowledge of the identity in essence. Cap.1.32 32. That inconceivable is the assertion of the one who said that the mode of generation follows the mode of likeness.Cap.1.33 33. That he declared in vain that the mode of generation is demonstrated by the natural worth of the begetter. Cap.1.34 34. A mention of the things spoken by him for the slander of the homoousion, and a refutation of what was said. Cap.1.35 35. A demonstration that the dogma of the Anomoeans inclines toward Manichaeism.Cap.1.36 30. A mention again of the ecclesiastical dogma in passing. Cap.1.37 37. A defense of the things said by the blessed Basil but slandered by this man, in which our [teacher] says that the appellation <of the> Father and that of the Unbegotten can signify the same meaning. Cap.1.38 38. A refutation against his sophistic syllogisms through several arguments. xap.1.39 39. An answer to the question brought forward by him, if "He who is" is begotten. Cap.1.40 40. That he feebly attempted to defend himself, having been refuted by the blessed Basil. Cap.1.41 41. That what follows is not the same as that which it followed. Cap.1.42 42. An explanation of the meaning of "unbegotten" and a contemplation of "eternal". Cap.2.1 1. The second book teaches the incarnation of God the Word and the faith given by the Lord to the disciples, and says that the heretics who subvert this and have invented other names are from their father the devilCap.2.2 2. Then it will go through an explanation in several points of the eternal Father and Son and Holy Spirit. Cap.2.3 3. Next, the unnameableness of the name of the Holy Trinity and the relation of the persons to one another and also the unknowability of the essence and his condescension to us and the birth from the virgin and his second coming and the resurrection from the dead and the retribution. Cap.2.4 4. After this he most wisely refutes the detailed, empty and blasphemous exposition of Eunomius concerning "being".Cap.2.5 5. Then he wonderfully overthrows the inconceivability of the sayings of Eunomius, which say that the essence of the Father is not separated or divided or becomes something else. Cap.2.6 6. And so then he shows the unity of the Son with the Father, and Eunomius's uninitiated and foolish grasp of the scriptures. Cap.2.7 7. In addition to these things he shows that not only the only-begotten from the Father, but also having been begotten impassibly of the Holy Spirit from the virgin, did not divide the essence, but neither is human nature when begotten from those who give birth divided or split, as was most wisely demonstrated from both Adam and Abraham. Cap.2.8 8. On top of these things he will go through very fittingly the interpretation of "only-begotten" and "firstborn," spoken four times by the apostle. Cap.2.9 9. Then again, having systematically treated the generation of the only-begotten and other different, both material and immaterial generations, he magnificently demonstrates the Son to be the radiance of glory and not a creature. Cap.2.10 10. Next, having examined in various ways the saying "The Lord created me" and the account concerning the beginning of the Son, and the deceitfulness of the sayings of Eunomius and the saying that says "My glory I will not give to another," he has interpreted them well. Cap.2.11 11. Then, having clarified the worth of the Almighty and the eternity of the only-begotten and "having become obedient," he shows the foolishness of Eunomius in saying that he did not receive being Son from obedience. Cap.2.12 12. And so then the interpretation of "mediator," of "like" and "unbegotten" and "begotten," and "image"

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παρηλλαγμένας τὰς ἐνεργείας ἐνδείκνυσθαι. Cap.1.28 κηʹ. Ὅτι μάτην ὑπέλαβεν ἀπαράβατον εἱρμὸν ἐν τῇ τῶν φύσεων συμφωνίᾳ δύνασθαι συστῆναι. Cap.1.29 κθʹ. Ὅτι μάτην ᾠήθη τὴν ἐν ταῖς ἐνεργείαις ἀμφιβολίαν διαλύειν ἐκ τῶν οὐσιῶν, καὶ τὸ ἔμπαλιν. Cap.1.30λʹ. Ὅτι οὐδεὶς ἔστι λόγος θεϊκὸς ὁ τὰ τοιαῦτα ζητεῖν κελεύων· ἐν ᾧ κατεσκευάσθη καὶ τὸ μάταιον τῆς ἐν τούτοις φιλοσοφίας. Cap.1.31 λαʹ. Ὅτι ἱκανή ἐστιν εἰς γνῶσιν τῆς κατὰ τὴν οὐσίαν ταὐτότητος ἡ διὰ τῆς προνοίας κατανόησις. Cap.1.32λβʹ. Ὅτι ἀδιανόητος ἡ ἀπόφασις τοῦ εἰπόντος ἀκολου θεῖν τὸν τρόπον τῆς γεννήσεως τῷ τρόπῳ τῆς ὁμοιότητος.Cap.1.33 λγʹ. Ὅτι μάτην ἀπεφήνατο τῇ φυσικῇ τοῦ γεννῶντος ἀξίᾳ διαδείκνυσθαι τὸν τῆς γεννήσεως τρόπον. Cap.1.34 λδʹ. Μνήμη τῶν ἐπὶ διαβολῇ τοῦ ὁμοουσίου παρ' αὐτοῦ ῥηθέντων καὶ πρὸς τὰ εἰρημένα μάχη. Cap.1.35 λεʹ. Κατασκευὴ τοῦ πρὸς τὸν μανιχαϊσμὸν ῥέπειν τὸ δόγμα τῶν Ἀνομοίων.Cap.1.36λʹ. Μνήμη πάλιν τοῦ ἐκκλησιαστικοῦ δόγματος ἐν παραδρομῇ. Cap.1.37 λζʹ. Συνηγορία τῶν παρὰ τοῦ μακαρίου Βασιλείου ῥη θέντων παρὰ τούτου δὲ διαβαλλομένων, ἐν οἷς φησιν ὁ ἡμέ τερος τὴν <τοῦ> πατρὸς προσηγορίαν καὶ τὴν τοῦ ἀγεννήτου δύνασθαι τὴν αὐτὴν σημαίνειν διάνοιαν. Cap.1.38 ληʹ. Μάχη πρὸς τοὺς σοφισματώδεις αὐτοῦ συλλογι σμοὺς δι' ἐπιχειρημάτων πλειόνων. ξαπ.1.39 λθʹ. Ἀπόκρισις πρὸς τὸ ἐπιφερόμενον παρ' αὐτοῦ ἐρώ τημα, εἰ ὁ ὢν γεννᾶται. Cap.1.40 μʹ. Ὅτι ψυχρῶς συστῆναι ἑαυτῷ ἐπεχείρησεν, ἐλεγ χθεὶς παρὰ τοῦ μακαρίου Βασιλείου. Cap.1.41 μαʹ. Ὅτι τὸ ἐπακολουθοῦν οὐ ταὐτόν ἐστιν ἐκείνῳ ᾧ ἐπηκολούθει. Cap.1.42 μβʹ. Ἑρμηνεία τῆς τοῦ ἀγεννήτου σημασίας καὶ τοῦ ἀϊδίου θεωρία. Cap.2.1 αʹ. Ὁ δεύτερος λόγος τὴν σάρκωσιν τοῦ θεοῦ λόγου καὶ τὴν δοθεῖσαν παρὰ τοῦ κυρίου τοῖς μαθηταῖς πίστιν ἐκ διδάσκει, καὶ τοὺς ταύτην ἀνατρέποντας αἱρετικοὺς καὶ ἕτερα προσεπινοήσαντας ὀνόματα ἐκ τοῦ πατρὸς τοῦ διαβόλου εἶναι λέγειCap.2.2βʹ. Εἶτα τὴν τοῦ ἀϊδίου πατρὸς καὶ υἱοῦ καὶ ἁγίου πνεύματος διὰ πλειόνων ἑρμηνείαν διέξεισιν. Cap.2.3 γʹ. Ἔπειτα τὴν τοῦ ἀκατονομάστου τῆς ἁγίας τριάδος ὀνόματος καὶ τὴν τῶν προσώπων πρὸς ἄλληλα σχέσιν ἔτι τε τὸ τῆς οὐσίας ἄγνωστον καὶ τὴν πρὸς ἡμᾶς αὐτοῦ συγ κατάβασιν καὶ τὴν ἐκ τῆς παρθένου γέννησιν καὶ τὴν δευ τέραν αὐτοῦ παρουσίαν καὶ τὴν ἐκ νεκρῶν ἀνάστασίν τε καὶ ἀνταπόδοσιν. Cap.2.4 δʹ. Μετὰ τοῦτο τὴν κατὰ μέρος τοῦ Εὐνομίου περὶ τοῦ ὄντος κενὴν καὶ βλάσφημον ἔκθεσιν πανσόφως διελέγχει.Cap.2.5εʹ. Εἶτα τὸ ἀδιανόητον τῶν τοῦ Εὐνομίου ῥημάτων τῶν τὴν οὐσίαν τοῦ πατρὸς μὴ χωρίζεσθαι ἢ μερίζεσθαι ἢ ἄλλο τι γίνεσθαι λεγόντων θαυμαστῶς ἀνατρέπει. Cap.2.6 ʹ. Εἶθ' οὕτως τὴν τοῦ υἱοῦ πρὸς τὸν πατέρα ἑνότητα καὶ τοῦ Εὐνομίου τὸ τῶν γραφῶν ἀμύητον καὶ ἀνόητον δεί κνυσι. Cap.2.7 ζʹ. Πρὸς τούτοις δείκνυσιν ὅτι οὐ μόνον ἐκ τοῦ πατρὸς ὁ μονογενής, ἀλλὰ καὶ ἐκ τῆς παρθένου ἀπαθῶς ἐκ πνεύ ματος ἁγίου γεννηθεὶς τὴν οὐσίαν οὐκ ἐμέρισεν, ἀλλ' οὐδὲ ἡ τῶν ἀνθρώπων φύσις γεννωμένη ἀπὸ τῶν τικτόντων μερί ζεται ἢ σχίζεται, καθὼς ἀπό τε τοῦ Ἀδὰμ καὶ τοῦ Ἀβραὰμ πανσόφως ἀπεδείχθη. Cap.2.8 ηʹ. Ἐπὶ τούτοις τὴν τοῦ μονογενοῦς καὶ τὴν τοῦ πρω τοτόκου ἑρμηνείαν τετράκις παρὰ τοῦ ἀποστόλου ῥηθεῖσαν πάνυ ἁρμοδίως διέξεισιν. Cap.2.9θʹ. Εἶτα πάλιν τὴν τοῦ μονογενοῦς γέννησιν ἑτέρας τε διαφόρους ὑλικάς τε καὶ ἀΰλους γεννήσεις τεχνολογήσας ἀπαύγασμα δόξης καὶ οὐ κτίσμα τὸν υἱὸν μεγαλοπρεπῶς ἀποδείκνυσιν. Cap.2.10 ιʹ. Ἔπειτα τὴν τοῦ Κύριος ἔκτισέ με ῥῆσιν καὶ τὸν περὶ τῆς ἀρχῆς τοῦ υἱοῦ λόγον τό τε ἀπατηλὸν τῶν τοῦ Εὐνομίου ῥημάτων καὶ τὴν λέγουσαν ῥῆσιν Τὴν δόξαν μου ἑτέρῳ οὐ δώσω ποικίλως διεξετάσας καλῶς διηρμήνευσεν. Cap.2.11 ιαʹ. Εἶτα τὴν τοῦ παντοκράτορος ἀξίαν καὶ τὴν τοῦ μονογενοῦς ἀϊδιότητα καὶ τὸ Γενόμενος ὑπήκοος διασαφή σας τὸ τοῦ Εὐνομίου ἀνόητον ἐν τῷ λέγειν οὐκ ἐκ τῆς ὑπακοῆς αὐτὸν προσλαβεῖν τὸ εἶναι υἱὸν δείκνυσιν. Cap.2.12 ιβʹ. Εἶθ' οὕτως τὴν τοῦ μεσίτου ἑρμηνείαν τοῦ τε ὁμοίου καὶ ἀγεννήτου καὶ γεννητοῦ τήν τε εἰκόνα