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Click here to read at earlychurchtexts.com in the original Greek (with dictionary lookup links). The English translation below is from the NPNF series.

earlychurchtexts.com

• Is like an electronic encyclopedia of the first five centuries of Church History, with extensive links (subscription version only) to information on around 800 people and themes, and around 230 Church Councils;

• Is a Reader in Early Christian History and Theology with 250+, with over 2,200 printable pages, carefully prepared on-site texts (Greek and/or Latin with English translation alongside) from the first five centuries of the life of the Church. These cover a range of significant themes and represent several authors (a sample text is here and a complete list of on-site texts here). All have dictionary lookup links. There is also an introduction to each text (to help in understanding its context and significance) together with background notes linked with the text, carefully prepared printable versions, a site search engine and many other helpful features;

• Gives easy access to complete Greek and Latin texts which are in the public domain and translations (where found available) from the first five centuries. There are carefully indexed links to authors and their works, including an index of commentaries, homilies etc. by biblical book. Nearly all of the Greek and Latin texts from this period contained in the Migne Patrologia series are covered. Some other sources are also used. The texts used are the scanned versions available at Google Books and elsewhere. A distinctive feature of the Early Church Texts website is that where English translations have been found available online they can easily be read immediately alongside the original Greek and Latin. (A complete list of authors represented is here. A sample text is here.)

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TEXTS & TRANSLATIONS

St. Basil the Great on the Holy Spirit

(David Anderson - translator)

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Anna Silvas
The Asketikon of St Basil the Great
(Oxford Early Christian Studies)

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On The Human Condition: St Basil the Great (St. Vladimir's Seminary Press "Popular Patristics" Series)

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Georges Barrois:
The Fathers Speak: St Basil the Great, St Gregory of Nazianzus, St Gregory of Nyssa

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Basil: The Letters, Volume I, Letters 1-58 (Loeb Classical Library No. 190):
Roy J. Deferrari (Translator)

(Search also for other 3 volumes of Basil's letters.)

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On Social Justice: St. Basil the Great (Popular Patristics):

C. Paul Schroeder

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Monica Wagner, trans., Basil of Caesarea: Ascetical Works, Fathers of the Church 9

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Letters, Volume 2 (186-368) [The Fathers of the Church, Volume 28]

Translated by Agnes Clare Way.

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On the Value of Greek Literature (Greek and English Edition)

N.G. Wilson

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STUDIES

P.J. FEDWICK: Basil of Caesarea: Christian, Humanist, Ascetic

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ROBERT C. GREGG: Consolation Philosophy: Greek and Christian Paideia in Basil and the Two Gregories (Patristic Monograph Series of the North American Patristic Society, 3)

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Stephen M Hildebrand:

The Trinitarian Theology of Basil of Caesarea: A Synthesis of Greek Thought and Biblical Faith

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Augustine Holmes:

A Life Pleasing to God:

The Spirituality of the Rule of Saint Basil (Cistercian Studies)

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Andrew Radde-Gallwitz:
Basil of Caesarea, Gregory of Nyssa, and the Transformation of Divine Simplicity
(Oxford Early Christian Studies)

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Philip Rousseau:
Basil of Caesarea
(Transformation of the Classical Heritage)

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6. The distinction between “ousia” and “hypostasis” is the same as that between the general and the particular; as, for instance, between the animal and the particular man. Wherefore, in the case of the Godhead, we confess one essence or substance so as not to give a variant definition of existence, but we confess a particular hypostasis, in order that our conception of Father, Son and Holy Spirit may be without confusion and clear. If we have no distinct perception of the separate characteristics, namely, fatherhood, sonship, and sanctification, but form our conception of God from the general idea of existence, we cannot possibly give a sound account of our faith. We must, therefore, confess the faith by adding the particular to the common. The Godhead is common; the fatherhood particular. We must therefore combine the two and say, “I believe in God the Father.” The like course must be pursued in the confession of the Son; we must combine the particular with the common and say “I believe in God the Son,” so in the case of the Holy Ghost we must make our utterance conform to the appellation and say “in God the Holy Ghost.” Hence it results that there is a satisfactory preservation of the unity by the confession of the one Godhead, while in the distinction of the individual properties regarded in each there is the confession of the peculiar properties of the Persons. On the other hand those who identify essence or substance and hypostasis are compelled to confess only three Persons, and, in their hesitation to speak of three hypostases, are convicted of failure to avoid the error of Sabellius, for even Sabellius himself, who in many places confuses the conception, yet, by asserting that the same hypostasis changed its form to meet the needs of the moment, does endeavour to distinguish persons.