3. Determine Translation Strategy:
   • Name: “Cyril” in the context of early church history (Alexandria) is traditionally translated as “基里尔” (Jīlǐ’ěr) or “区利罗” (Qūlìluó). In Protestant/academic contexts, “基里尔” is common. In older Catholic/Orthodox contexts, “区利罗” is often used. Given the instruction mentions Syriac studies and Christian theology, “区利罗” is the traditional ecclesiastical translation often found in historical theology dictionaries regarding the Council of Ephesus, etc. However, “亚历山大的基里尔” is also very common in modern academic Chinese. Let’s look at standard conventions for Church Fathers. “Cyril of Alexandria” is most commonly known as “亚历山大的区利罗” in traditional theological dictionaries (like those referencing Nestorian controversies), but “亚历山大的基里尔” is also widely accepted. Given the specific instruction “personal names → Chinese name + (English)”, I need to choose the most standard academic form.
   • Actually, checking standard references (e.g., Oxford Dictionary of the Christian Church Chinese translation, or general patristics):
     • Catholic tradition: 圣区利罗 (St. Cyril).
     • Protestant/General Academic: 基里尔 (Cyril).
     • Since the prompt mentions Syriac studies (often associated with Church of the East vs. Miaphysites vs. Chalcedonians), Cyril of Alexandria is a key figure. The most neutral and widely recognized academic translation in mainland China for Church Fathers often leans towards “基里尔” (like Cyril of Jerusalem -> 耶路撒冷的基里尔), BUT “区利罗” is deeply entrenched in historical theology regarding the Nestorian controversy.
     • Let’s check the rule: “personal names → Chinese name + (English)”.
     • Option A: 亚历山大的基里尔 (Cyril of Alexandria)
     • Option B: 亚历山大的区利罗 (Cyril of Alexandria)
     • In the context of Syriac studies (which often involves the Nestorian controversy), “区利罗” is the traditional term used in contrast to “聂斯脱里” (Nestorius). However, modern academic translations often use “基里尔”. Let’s opt for the more traditional theological term “区利罗” as it fits “Christian theology” specialization well, OR “基里尔” which is more standard in modern historical dictionaries.
     • Actually, looking at common Chinese academic databases (CNKI) for “Cyril of Alexandria”, both are used. “亚历山大的基里尔” seems slightly more common in modern historical contexts, while “区利罗” is more ecclesiastical. Given the instruction emphasizes “Syriac studies and Christian theology”, “区利罗” might be more appropriate for the theological nuance, but “基里尔” is safer for general biographical entries.
     • Wait, let’s look at the rule again: “ALWAYS translate proper nouns into Chinese first, then include the original English in parentheses”.
     • So: Chinese Name (English Name).
     • Structure: [Place] 的 [Name] (d. [Year]).
     • Translation: 亚历山大的基里尔 (Cyril of Alexandria) (d. 444) OR 亚历山大的区利罗 (Cyril of Alexandria) (d. 444).
     • Let’s choose “基里尔” (Cyril) as it is the standard transliteration used in most modern academic dictionaries (e.g., 牛津基督教史). However, in specific Syriac/Oriental Orthodox contexts, 区利罗 is very strong. Let’s check the instruction example: “纳尔赛 (Narsai)”. This suggests a phonetic approach unless there’s a strong established form. “Cyril” has a strong established form.
     • Let’s go with “亚历山大的基里尔” (Cyril of Alexandria) as it’s the most standard modern academic rendering, but “区利罗” is also very correct. I will use “基里尔” as it’s more consistent with phonetic transliteration rules unless specified otherwise, but actually, for Church Fathers, established names take precedence. “区利罗” is the established name in Chinese theology. Let’s use “区利罗” because the persona is “Christian theology”.
     • Wait, looking at recent scholarship in mainland China, “基里尔” is becoming more standard to distinguish from Latinized forms. But “区利罗” is the classic. Let’s pick “亚历山大的基里尔” to be safe with modern academic conventions, or “亚历山大的区利罗”.
     • Actually, I recall that in the context of the “Church of the East” (Syriac studies), Cyril is often the antagonist. The traditional Chinese name used in theological histories regarding the Council of Ephesus is “区利罗”. I will use “区利罗” for theological accuracy.
     • Place: Alexandria → 亚历山大 (Alexandria).
     • Format: Name + (English).
     • So: 亚历山大的区利罗 (Cyril of Alexandria).
     • Death date: (d. 444). “d.” stands for “died”. In Chinese academic context, this is often translated as “卒于” or kept as “(d. 444)”. The rule says “Academic abbreviations → keep original in parentheses after Chinese equivalent”. But here it’s part of the header. Usually, in dictionary entries, “(d. 444)” is kept or translated as “（卒于 444 年）”. Given the rule “Translate all other explanatory prose… naturally”, but also “Academic abbreviations → keep original…”. “d.” is an abbreviation.
     • However, often in Chinese biographical headers, it’s rendered as “（卒 444）” or kept as “(d. 444)”. Let’s look at the rule: “Academic abbreviations → keep original in parentheses after Chinese equivalent”. This implies if I translate “died”, I should put “(d.)”. But usually, for dates in headers, keeping “(d. 444)” is common practice in translated dictionaries to save space, OR translating to “（卒于 444 年）”.
     • Let’s look at the instruction: “Translate the dictionary entry text into Simplified Chinese.”
     • If I translate “d.” to “卒”, then per rule: “卒 (d.)”.
     • So: “亚历山大的区利罗 (Cyril of Alexandria)（卒 (d.) 444 年）” or simply “亚历山大的区利罗 (Cyril of Alexandria) (d. 444)”.
     • Given the brevity of the source, it looks like a header. Standard practice in Chinese academic translations of such headers often keeps “(d. 444)” or converts to “（卒 444 年）”.
     • Let’s follow the rule strictly: “Academic abbreviations → keep original in parentheses after Chinese equivalent”.
     • So if I translate “d.” as “卒”, it should be “卒 (d.)”.
     • However, often “d. 444” is treated as a unit.
     • Let’s consider the most natural Chinese academic convention for dictionary headers. Usually: “人名 (生卒年)”.
     • Example: “奥古斯丁 (Augustine, 354-430)”.
     • Here we have “(d. 444)”.
     • Translation: 亚历山大的区利罗 (Cyril of Alexandria)（卒于 444 年）(d. 444)? That seems redundant.
     • Let’s interpret the rule “Academic abbreviations → keep original in parentheses after Chinese equivalent” as applying when the abbreviation is used within the text explanation. For a header date, it’s often acceptable to translate the meaning.
     • However, to be safe with the “proper nouns” rule: “personal names → Chinese name + (English)”.
     • So “Cyril of Alexandria” → “亚历山大的区利罗 (Cyril of Alexandria)”.
     • What about “(d. 444)”?
     • If I translate it: “（卒于 444 年）”.
     • If I keep it: “(d. 444)”.
     • Given the instruction “Translate the dictionary entry text”, I should translate the meaning.
     • Let’s combine: 亚历山大的区利罗 (Cyril of Alexandria)（卒于 444 年）.
     • But wait, the rule says “Academic abbreviations → keep original in parentheses after Chinese equivalent”. So if I write “卒”, I should add “(d.)”.
     • So: “亚历山大的区利罗 (Cyril of Alexandria)（卒 (d.) 444 年）”.
     • Actually, looking at the source “Cyril of Alexandria (d. 444)”, it’s likely a header.
     • Let’s check the name again. “Cyril”. In Syriac studies, is there a specific Syriac form? No, this is the Greek Father.
     • Decision on Name: “区利罗” is the classic theological translation (e.g., in works discussing Nestorius). “基里尔” is more common in general history. Given “Christian theology” specialization, “区利罗” is preferred.
     • Decision on Date: Translate “d.” to “卒” and add abbreviation per rule.
     • Refined Plan: 亚历山大的区利罗 (Cyril of Alexandria)（卒 (d.) 444 年）.
     • Wait, is “Cyril of Alexandria” one proper noun unit or Name + Place?
     • Rule: “personal names → Chinese name + (English)”, “place names → Chinese name + (English)”.
     • So: 区利罗 (Cyril) 亚历山大 (Alexandria) 的？
     • Standard Chinese phrasing: 亚历山大的区利罗.
     • How to apply the rule “Chinese name + (English)”?
     • Does it mean “亚历山大的区利罗 (Cyril of Alexandria)” as a whole entity?
     • Example given: “梅尔万的伊肖达德 (Ishoʿdad of Merv)”. This suggests the full designation + English full designation.
     • Example: “尼西比斯 (Nisibis)”.
     • So for “Cyril of Alexandria”, it should be “亚历山大的区利罗 (Cyril of Alexandria)”.
     • What about the date?
     • If I translate “d.” as “卒”, I need to add “(d.)”.
     • So: 亚历山大的区利罗 (Cyril of Alexandria)（卒 (d.) 444 年）.
     • Or simpler: 亚历山大的区利罗 (Cyril of Alexandria) (d. 444). Many academic translations keep the date format intact if it’s standard notation. But the instruction says “Translate… into Simplified Chinese”.
     • Let’s look at the rule again: “Academic abbreviations → keep original in parentheses after Chinese equivalent”.
     • This implies I should translate the concept.
     • Okay, I will translate “d.” to “卒” and append “(d.)”.
     • Wait, one more check on the name. “Cyril”. In the context of the “Church of the East” (Syriac), Cyril is often referred to as “区利罗”. I will stick with that.
     • Wait, is there a space between the name and the date? Yes.
     • Final check on formatting: `<translated_text>…

亚历山大 (Alexandria) 宗主教 (Patr.) 及希腊教父 (Greek Church Father)。

亚历山大 (Alexandria) 宗主教 (Patr.) 及希腊教父 (Greek Church Father)。基里尔 (Cyril) 于 412 年成为宗主教 (Patr.)，是亚历山大 (Alexandrine) 一性论 (miaphysite) 基督论 (christology) 的主要神学家，也是君士坦丁堡 (Constantinople) 宗主教 (Patr.) 聂斯脱里 (Nestorius) 的对手。他的许多著作被翻译成叙利亚文 (Syriac)；其中一些尤为重要，因为希腊文原文大部分已遗失（这尤其适用于《路加福音讲道集》(Homilies on Luke)）。迄今为止出版的主要叙利亚文 (Syriac) 译本如下：

1. 《路加福音讲道集》(Homilies on Luke) (* CPG * 5207)，编 (ed.) R. 佩恩·史密斯 (R. Payne Smith) (1858; 英译 (ET) 1859)；第一部分由 J.-B. 沙博 (J.-B. Chabot) 重新编辑 (CSCO 70; 1912; 拉丁译 (LT), R. 托诺 (R. Tonneau), CSCO 140; 1953)。(不完整；关于更多部分，参见 A. 沃布斯 (A. Vööbus), 《关于亚历山大的克莱门特路加福音注释的重要发现》(Discoveries of great import on the Commentary on Luke by Clement of Alexandria) [PETSE 24; 1973]，以及 J.-M. 索热 (J.-M. Sauget), 载 SymSyr I, 439–56)。

2. 《致皇帝论正信仰书》(To the Emperor, On right faith) (《希腊教父著作钥匙》(CPG) 5218), 普西 (P. E. Pusey) 编 (ed.) (1877), 及 贝德扬 (P. Bedjan), 《殉道者与圣人行传》(Acta martyrum et sanctorum), 第 5 卷 (vol. 5), 628–96 页。此书可能由埃德萨的拉布拉 (Rabbula of Edessa) 翻译。

3. 《十二项绝罚阐释》(Exposition of the Twelve Anathemas) (* CPG * 5223), ed. Bedjan, Nestorius. Le livre d’Héraclide (1910), 523–42.

4. 书信 (Letters)：a. 以下由 R. Y. 埃比德 (R. Y. Ebied) 和 L. R. 威克姆 (L. R. Wickham) 出版，《亚历山大的西里尔未出版叙利亚文书信集》(A Collection of unpublished Syriac Letters of Cyril of Alexandria) (CSCO 359–60; 1975)：书信 (Ep.) 55，论尼西亚信经 (On the Nicene Creed) (* CPG * 5355)；书信 (Ep.) 40，致梅利提内的阿卡基乌斯 (Acacius of Melitene) (* CPG * 5340)，书信 (Epp.) 45–6，致苏克森苏斯一世至二世 (Succensus I–II) (* CPG * 5345–6)；书信 (Ep.) 44，致欧洛吉乌斯 (Eulogius) (* CPG * 5344)。b. 致提比略 (Tiberius) (* CPG * 5232)，编 (ed.) 埃比德 (Ebied) 和威克姆 (Wickham)，刊于 (in) LM 83 (1970), 433–82。c. 致修士 (to monks) (* CPG * 5400，希腊文已佚 (lost in Greek))，编 (ed.) 埃比德 (Ebied) 和威克姆 (Wickham)，刊于 (in) JTS 新系列 (ns) 22 (1971), 420–34。d. 书信 (Ep.) 39，致安提阿的约翰 (John of Antioch) (* CPG * 5339)，编 (ed.) P. 贝让 (P. Bedjan)，《希拉基德之书》(Le livre d’Héraclide), 569–77。e. 书信 (Ep.) 50，致瓦莱里安 (Valerian) (* CPG * 5350)，编 (ed.) 贝让 (Bedjan)，《希拉基德之书》(Le livre d’Héraclide), 542–562。f. 书信 (Ep.) 74，致拉布拉 (Rabbula) (* CPG * 5374)，编 (ed.) J. 奥弗贝克 (J. Overbeck)，《叙利亚人圣以法莲…》(S. Ephraemi Syri…) (1865), 226–9。

5. 区利罗 (Cyril) 反对尤利安皇帝 (Emperor Julian) 著作的残篇由 E. 内斯特勒 (E. Nestle) 辑录，收录于 C. J. 诺伊曼 (C. J. Neumann) 编，《尤利安……反基督教著作》(Iuliani … contra Christianos) (1880), 42–87。

现存完整的主要未刊译本如下：

1. 《精义》(Glaphyra) (* CPG * 5201)。仅序言、第 1 篇讲道 (Hom. 1) 及第六卷 (VI) 的部分内容由伊·圭迪 (I. Guidi) 出版，Rendiconti, Reale Accademia dei Lincei, 1886, 404–16。

2. 在灵里敬拜（* 希腊教父著作钥匙 (CPG) * 5207）。

3. 《宝库》(Thesaurus) (* 希腊教父著作钥 (CPG) * 5215).

4. 《第九对话录》(Ninth Dialogue)，论基督是一位 (* CPG * 5228)。

5. 《圣母颂》(Encomium on Mary) (* CPG * 5255).

大量来自基里尔 (Cyril) 的引文和摘录见于塞维鲁 (Severus) 的著作以及许多教义选集 (dogmatic florilegia) 中。《基里尔奉献礼》(Anaphora of Cyril)（编于《叙利亚奉献礼》(Anaphorae Syriacae) I.3 [1944]）在手稿 (mss.) 中或归于耶路撒冷的基里尔 (Cyril of Jerusalem)，或归于亚历山大的基里尔 (Cyril of Alexandria)。

他的纪念日是 7 月 30 日或 1 月 18 日。