He later received awards from the Christian Research Foundation for both his dissertation, "Ordination in the Ancient Church," and for a translation of Gregory of Nyssa's Life of Moses.
Gregory of Nyssa tells that Gregory Thaumaturgus, when still a pagan, having completed his secular studies, "fell in with Firmilian, a Cappadocian of noble family, similar to himself in character and talent, as he showed in his subsequent life when he adorned the Church of Caesarea."
The texts which have appeared cover a wide range of authors including on a random selection Irenaeus of Lyons, Tertullian, Origen of Alexandria, Aphrahat, Gregory of Nazianzus, Ambrose, Gregory of Nyssa, Theodore of Mopsuestia, Cassiodorus, John Philopon, Abelard, Rupert of Deutz.
Antoniano published (Cologne, 1537), the work of Gregory of Nyssa on the creation of man and the Hexameron of Basil of Caesarea, both in the Latin translation of Dionysius Exiguus.
Like its predecessor, The Nicene Faith is structured not only chronologically, but according theme, examining of only certain theologians-Athanasius, Basil of Cesarea, Gregory of Nazianzus, and Gregory of Nyssa.
This work agrees in its dogmatics with Gregory of Nyssa, and is valuable on account of the numerous excerpts from the writings of the opponent of Macarius.
Barnes’s research first focused on fourth century Trinitarian theology on which he published several articles and the monograph, The Power of God: A Study of Gregory of Nyssa's Trinitarian Theology.
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Barnes proceeded, with Lewis Ayres in particular, to cast Pro-Nicene Trinitarian theologies (found in the East and West) as possessing a harmonious logic, as seen in the independent accounts of Gregory of Nyssa and Augustine of Hippo.
Pseudo-Gregory of Nyssa is a Christian author misidentified as Gregory of Nyssa, and author of a text using Old Testament testimonies against the Jews.
Gregory of Nyssa taught that the sexual act was an outcome of the fall and that marriage is the outcome of sin.
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He was one of three named by an edict of Theodosius I (30 July 381; Cod. Theod., LXVI, tit. I., L. 3) to episcopal sees named as centres of Catholic communion in the East, along with Gregory of Nyssa and Otreius of Melitene.
He was one of three named by an edict of Theodosius I (30 July 381; Cod. Theod., LXVI, tit. I., L. 3) to episcopal sees named as centres of Catholic communion in the East, along with Gregory of Nyssa and Helladius of Caesarea.
Thus, writing to St. Jerome, St. Augustine said, "If that opinion of the creation of new souls is not opposed to this established article of faith let it be also mine; if it is, let it not be thine." Theodorus Abucara, Macarius, and Gregory of Nyssa also favored this view.