Fragment on a Psalm
The resurrection of sinners is distinct from the assembly of the righteous§1
Cyril is commenting on Psalm 1:5, explaining that sinners will rise again but will not share the rank, honor, and reward of the righteous.
1From Cyril. Sometimes a certain mercy follows them, so that they do not fall into the same punishments as the impious. These too, then, will rise again, yet not in the assembly of the righteous. By the assembly of the righteous he means their rank and honor. For even if some sinners are worthy of mercy or pardon, they would not be numbered among the choirs of the saints, since the lot of those is different. Their boasts have risen, their grace is conspicuous, and their delight is endless. For they have gathered the fruit of brave deeds, and they enrich themselves with the rewards of courage in every good thing, as Christ says to them: "Come, you blessed of my Father, inherit the kingdom prepared for you from the foundation of the world" (Matthew 25:34).
Greek · §1
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The incarnate Son remains the Father's own Son by nature§2
Cyril is commenting on Psalm 2:7, where the Father addresses Christ, and is explaining how the eternal Son became flesh without ceasing to be the Father's own Son.
2The one who alone knows the Father and is known by the Father alone, his wisdom and word, the angel of great counsel, makes the mystery of the plan of salvation with flesh very clear to us. For though he is Son by nature and truly, and though he has shone forth from the very essence of God the Father, he became flesh—that is, a human being—and underwent birth according to the flesh among us, even though he is eternal and always co-existing with the one who begot him. Yet even though he became flesh, the Father knows him as his own Son even in this state. For he said, "The Lord said to me: 'You are my Son; today I have begotten you'" (Psalm 2:7).
Greek · §2
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The Father's twofold begetting of the Son§3
Cyril is explaining how the Father's words in Psalm 2:7 reveal both the Son's eternal existence and his birth in the flesh from the Virgin.
3Cyril says: You see the confession at the very start, that is, the declaration. For the Father has set down the words "You are" in order to show the Son's eternal being. He did not become Son in time; he always was this—that is, Son. Then the Father brought in the words "Today I have begotten you" (Psalm 2:7) in order to show his newest birth according to the flesh, which he willingly underwent through the holy Virgin. This is why she has been named Mother of God. For she gave birth not to a mere human being simply joined to God by an external connection, but rather to the very Word from God the Father, who put on human poverty and became a human being like us.
Greek · §3
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