Basil of Caesarea Further Reading

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Further Reading

(Classical and Medieval Literature Criticism)

Amand de Mendieta, Emanuel. "The Pair 'Kerygma' and 'Dogma' in the Theological Thought of St. Basil of Caesarea." Journal of Theological Studies n.s. XVI, No. 1 (April 1965): 129-42.

Analyzes Basil's idiosyncratic use of the term "dogma" in On the Holy Spirit. Amand de Mendieta maintains that here the word connotes a liturgical tradition known only to baptized communicants; thus Basil claims that although the church did not publicly affirm the full divinity of the Holy Spirit, this concept was an integral part of its instruction or "dogma."

Bamberger, John Eudes… The Psychic Dynamisms in the Ascetical Theology of St. Basil." Orientalia Christiana Periodica XXXIV, No. 2 (1968): 233-51.

Evaluates the evidence of Basil's understanding of human psychology as revealed in his mystical writings and, particularly, in his monastic Rules. Bamberger argues that Basil had keen insight into the role of the unconscious in an individual's emotional and spiritual development.

Bonis, Constantine G. "The Problem Concerning Faith and Knowledge, or Reason and Revelation, as Expounded in the Letters of St. Basil the Great to Amphilochius of Iconium." Greek Orthodox Theological Review V, No. 1 (Summer 1959): 27-44.

Focuses on Basil's discussion of the relation between epistemology and orthodox theology in "Letters 233, 234, and 235." Bonis sees this series of epistles as principally concerned with distinguishing between the knowable attributes of God and His unknowable essence, and acknowledging that both faith and knowledge are necessary for salvation.

Callahan, John F. "Basil of Caesarea: A New Source for St. Augustine's Theory of Time." Harvard Studies in Classical Philology LXIII (1958): 437-54.

Claims that Basil's concept of time as outlined in his Against Eunomius significantly influenced Augustine's definition of time in the Confessions. Callahan maintains that Augustine's use of scriptural references, the distinction he draws between quantitative and qualitative time, and his view of the relationship between time and motion are all drawn from Basil's treatise.

Campbell, James Marshall. "Ecphrasis." In his The Influence of the Second Sophistic on the Style of the Sermons of St. Basil the Great. Catholic University of America Patristic Studies II, pp. 128-45. Washington, D. C.: Catholic University of America, 1922.

Assesses Basil's rhetoric, particularly his restrained use of elaborate comparisons. These kinds of similes or word-pictures are most often found in his sermons, Campbell observes, where Basil adapts sophistic themes and conventions to further his principal goal of inspiring religious reverence.

Campenhausen, Hans von. "Basil the Great." In his The Fathers of the Greek Church, pp. 80-94. New York: Pantheon, 1955.

Examines Basil's ecclesiastical career, with special emphasis on tensions and conflicts in the fourth-century church. Basil was resolved to stabilize the church and its formal doctrines of faith, Campenhausen asserts, and as he carried out his duties as administrator, pastor, and theologian, he adopted strategies he believed would help accomplish this goal.

Deferrari, Roy J. Introduction to Saint Basil: The Letters, edited by Roy J. Deferrari, Vol. I, pp. xv-lv. New York: G. P. Putnam's Sons, 1926.

A biographical essay describing Basil's youth and education, important features of his monastic theory and practice, and his service as archbishop of Cappadocia. Deferrari also devotes a section of his introduction to the Arian controversy.

Gelsinger, Michael G. H. "The Epiklesis in the Liturgy of Saint Basil." Eastern Churches Quarterly X, No. 5 (Spring 1954): 243-48.

Considers the integrity of the clause invoking the Holy Spirit in the Basilean liturgical setting for the Eucharist. Although he acknowledges that the phrase is ambiguous, and that many revisers have either emended or deleted it, Gelsinger contends that this clause was part of the original formulation of the prayer.

Hanson, R. P. C. "Basil's Doctrine of Tradition in Relation to the Holy Spirit." Vigilae...

(The entire section is 1,103 words.)