Cânticos 3
Gregory of Nyssa · Comentário Patrístico (catena)
Cânticos 3:4
The chamber is indeed the heart that becomes an acceptable dwelling of God when it returns to that state which it had in the beginning made by "her who conceived me." We would be correct by understanding "mother" as the first cause of our being. — HOMILIES ON THE SONG OF SONGS 6
Cânticos 3:6-7
What then is their meaning? Perhaps the loveliness of the divine beauty has something fearful about it as characterized by elements contrary to corporeal beauty. What attracts our desire is pleasant to the sight, soft to the touch, and not associated with anything fearful or terrifying. But that incorruptible beauty is fearful, terrifying and not easily frightened. Since our desire for carnal things in the body's members is subject to passion and defilement, like a band of robbers it ambushes the mind, captivates it and carries away the will. Therefore it becomes God's enemy; as the apostle says, the wisdom of the flesh arises from what is inimical to God. It follows that the love of God arises from what is opposed to carnal desire. If carnal desire consists of weakness, laxity and laziness, the love of God is made up of a fearful, terrifying fortitude. An unrelenting anger scares and puts to flight the ambush resulting from pleasure, thus revealing the soul's beauty as pure and no longer sullied by a desire for carnal pleasure. The king's nuptial bed is therefore surrounded by armed men expert in battle. The sword at the thigh terrorizes and causes fear against dark, nocturnal thoughts and against those who lie in ambush to shoot arrows in the darkness at the upright of heart. The weapons of those standing guard around the bed destroy impure desires. — HOMILIES ON THE SONG OF SONGS 6
Cânticos 3:10-11
No one can adequately grasp the terms pertaining to God. For example, "mother" is mentioned in the Song in place of "father." Both terms mean the same, because there is neither male nor female in God. For how can anything transitory like this be attributed to God? But when we are one in Christ, we are divested of the signs of this difference along with the old person. Therefore every name equally indicates God's ineffable nature; neither can "male" nor "female" defile God's pure nature. Because of this, the father mentioned in the gospel parable prepares a wedding. The prophet says of God, "You have placed on his head a crown of precious stones." Hence the Song says that a crown is placed upon the bridegroom by his mother. Since the nuptials and bride are one, one mother places the crown upon the bridegroom's head. Neither does it make much difference whether one calls the Son of God the only begotten God, or the Son of his love. According to Paul, each name has the capacity to be a bridal escort that leads the bridegroom to dwell in us. — HOMILIES ON THE SONG OF SONGS 7