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 Christianae 22 (1968): 241-55.

Focuses on Basil's assertion, in On the Holy Spirit, of an extra-scriptural yet apostolic tradition of "general ideas" that supports the doctrine of the Spirit as a fully divine, independent essence within the Trinity. Basil characterizes this tradition as secret or known to only a few—an innovative strategy that, in Hanson's judgment, was "unfortunate and unnecessary."

Mendieta, E. Amand de. "The Official Attitude of Basil of Caesarea as a Christian Bishop towards Greek Philosophy ad Science" in The Orthodox Churches and the West, edited by Derek Baker, pp. 25-49. London: Basil Blackwell, 1976.

Argues that Basil formally espoused a contemptuous attitude toward Greek philosophers. Citing the Homilies on the Hexameron, the critic maintains that in this work Basil frequently distorts or exaggerates the arguments of Greek philosophers, thereby revealing his deficient understanding of science as well as his zeal to affirm the authority of scriptural truth.

Newman, John Henry. "Labors of Basil" in Essays and Sketches, Volume III, edited by Charles Frederick Harrold, pp. 29-50. London: Longmans, Green, and Co., 1948, pp. 29-50.

Newman's essay, originally published in 1833, emphasizes the turmoil in the Eastern church in the years 375-76. He cites at length the letters from this period in which Basil describes the charges of heresy leveled against him, his estrangement fro his former colleagues and supporters, and his hopes that Western prelates will come to his aid.

Padelford, Frederick Morgan. "Introduction: The Life of St. Basil and the 'Address to Young Men.'" In Essays on the Study and Use of Poetry by Plutarch and Basil the Great, Yale Studies in English XV, edited by Albert S. Cook, pp. 33-43. New York: Henry Holt, 1902.

Briefly summarizes Basil's career and places the "Address to Young Men" in historical context. Padelford points out that Basil shared the viewpoint of some second- and third-century church fathers—Justin the Martyr, Athenagoras, Clement of Alexandria, and Origen—that familiarity with Hellenic literature provided valuable preparation for scriptural studies.

Prestige, G. L. "Basil and Apollinaris." In his St Basil the Great and Apollinaris of Laodicea, pp. 1-37. London: Society for Promoting Christian Knowledge, 1956.

Provides an extensive review of ecclesiastical politics and theological conflicts during the period 357-62, when "Letters 361-64," generally regarded as spurious, may have been written. Prestige believes they are authentic exchanges between Basil and Apollinaris, and he relates them to Eustace of Sebaste's accusation that Basil held Sabellian views.

Shear, Theodore Leslie. The Influence of Plato on Saint Basil. Baltimore, Md.: J. H. Furst, 1906, 60 p.

Asserts that Plato's influence on Basil was, in general, much less pronounced than on other early church fathers, though Basil did draw liberally from Plato when composing the Homilies on the Hexaemeron and the "Address to Young Men."

Way, Agnes Clare. The Language and Style of the Letters of St. Basil, Catholic University of America Patristic Studies XIII. Washington, D. C.: Catholic University of America, 1927, 229 p.

A detailed study of grammar and style in Basil's epistles. Way examines many technical aspects of the letters, including syntax, vocabulary, and rhetorical figures.