Autpurt Ambrose (d. 784) on the Ark of Revelation 11:19 and the Woman of Revelation 12:1 and On the Bodily Assumption

Ambrosius Autpertus, in Corpus Christianorum, Continuatio Mediavalis (CCCM) vol. XXVII (Ambrosius Autpertus, part 1), Expositions in Apocalypse, Books I-V

From the preface:

Again, John tells of having seen a woman clothed with the sun in the sky, and there she gave birth. But the dragon stood before her, to devour her child; however, the child was snatched to God and to his throne. After this, the woman fled into the wilderness, and immediately there was a great battle in heaven; and the dragon was thrown down from heaven to earth and pursued the woman. For what could be found more mad or more foolish than to say that in that heavenly dwelling there are childbirths of women? Moreover, if the dragon was thrown from heaven to earth, how did he pursue the woman, who is not said to have fallen from heaven to earth? If, I say, the dragon was thrown to the earth, what necessity drove the woman to flee from heaven into the wilderness? Or perhaps when the devil fell from that heavenly dwelling, was the woman, still bearing a child in heaven, already crying out, though she had not yet been established on earth? Or truly, was the son of the woman certainly born in heaven and not thrown from heaven, to escape the dragon's bite, taken from somewhere else in heaven to find God and his throne? Thus, in all things such confrontations confuse the literal surface: to the extent that they teach us to avoid the exterior letter in figurative expressions, and to follow the inner spirit in understanding the mysteries.

Rursum idem Iohannes narrat mulierem se amictam sole in caelo uidisse, ibique peperisse. Draconem autem ante eam, ut filium eius deuoraret, stetisse ; sed ad Deum et ad thronum eius, eundem filium raptum fuisse. Mulierem uero post haec in solitudinem fugisse, statimque proelium magnum in caelo factum fuisse ; et draconem de caelo in terram proiectum, mulierem insectasse. Quid enim dementius, quid stultius repperiri potest, quam ut in superna illa caelestique habitatione, partus mulierum esse dicantur ? Sed et si draco deiectus est de caelo in terram, quomodo persecutus est mulierem, quae non dicitur de caelo ruisse in terram ? Si, inquam, draco proiectus est in terram, quae necessitas conpulit mulierem de caelo in solitudinem fugere ? An forte quando diabolus de illa superna habitatione ruit, iam mulier in caelo parturiens clamabat, quae necdum in terra condita fuerat ? An uero filius mulieris in caelo utique natus, nec de caelo deiectus, ut morsum draconis euaderet, alibi de caelo fuit raptus, quo Deum et thronum eius inueniret ? Sic itaque in omnibus superficiem litterae confundunt tales obluctationes : quatenus cauere nos doceant in figuratis locutionibus litteram exterius, et ad mystica intellegenda spiritum interius sequi.

For Ambrose Autpurt, taking Revelation 12 literally is an example of obvious folly. 

Book V, at Revelation 11:19a to 12:2

AND THE TEMPLE OF GOD WAS OPENED IN HEAVEN, AND THE ARK OF HIS COVENANT WAS SEEN IN HIS TEMPLE. This expression returns to the beginning of faith, and intertwined with the corporeal birth of the Redeemer, the actions of His body which is the Church, and the conflicts it undergoes against the ancient enemy, it interweaves with other diverse figures. For what else in this place do we understand by the temple of God, if not the Lord Jesus Christ? The temple is rightly seen as opened and not closed, because indeed the Son of God was manifestly born in the flesh, truly suffered in the flesh, wonderfully raised in the flesh, and powerfully said to be lifted in the flesh to the heavens. Although all the saints are truly called the temple of God, that body which was assumed for human salvation is uniquely and chiefly called the temple of God, in which the fullness of divinity dwells bodily. About this very temple, the same [Jesus] spoke to the Jews, saying: 'Destroy this temple, and in three days I will raise it up.' Which temple he meant, the Evangelist subsequently explained, saying: 'He spoke of the temple of His body.' However, this temple is opened in heaven because our Redeemer is proclaimed and retained to have accomplished the dispensation of human salvation in the Church. Where it is properly added: 'And the ark of his covenant was seen in his temple.' It is designated by the ark of the covenant, which is seen in the temple, and by the sky in which the temple opens, that is, the Church of the elect. It is called the ark of the covenant because the power of the two Testaments is inscribed in it by the finger of God, that is, by the Holy Spirit, no longer on stone tablets, but on the fleshy tablets of the heart. According to the account in Exodus, it is also said to have four golden rings, in which it is carried by four poles, because it is armed with the four Gospels, by which it is guided by holy preachers; in it is also said to be a golden urn containing manna, that is, the wisdom of the divine Word, providing sustenance for life, as well as Aaron's rod that budded, that is, the validation of the royal priesthood, to whose members the Apostle Peter says: 'You are a royal race, a royal priesthood.' With the temple therefore opened, the ark of the covenant appears, because, once the dispensation of our salvation is completed, the Church is gathered in Christ. Moreover, the opened temple can be understood as that by which we read that our Mediator [Christ] was pierced on the cross with a lance, and 'the ark of the covenant was seen in his temple,' by which we understand the sacraments of blood and water, by which the Church is built. Just as the woman [Eve] was formed from the side of the sleeping Adam, so from the side of Christ hanging on the cross was the Church fashioned. Hence, not without reason, when his side was opened by the lance and blood and water came out, John is known to have said: 'And he who saw it has borne witness.' As if he was saying in other words: 'He who saw the ark of God in the opened temple, because what he saw was true, bore witness.' But to say 'in heaven', he meant to be understood as 'in his sight'. For he was among those of whom it had been written: 'The heavens declare the glory of God, and the firmament proclaims the work of his hands.' What follows is: AND THERE WERE LIGHTNINGS, AND VOICES, AND THUNDERS, AND AN EARTHQUAKE, AND GREAT HAIL. What are meant by lightnings if not, as we have often said, the signs of miracles? For lightning indeed strikes terror, and by its sudden flash weakens human strength. This aligns well with miracles, by which the minds of the unbelievers, struck down and soon breaking the force of their pride, submitted to humility. Hence, it is said to the Lord by the Psalmist: "You will multiply lightnings and confuse them." He multiplied the lightnings, indeed, because He displayed countless signs of miracles through the Apostles and apostolic men around the world. And He confused them, meaning, He brought down His resisting adversaries from their strength. Hence, another Psalm says: "Your lightning illuminated the world, the earth saw and was moved." But what else is meant by voices if not the preachings of the Church? Hence, rightly, it is remembered that seven thunders spoke their voices. It is fitting that lightnings occur first and then voices follow, because the holy preachers, in order to lead the hearts of the unbelievers to new beliefs through speech, first showed new miracles. Hence, Peter, in order to shape the minds of the Jews to faith through words, first healed the paralytic at the temple gate. Hence, Paul, to convert the people of Malta through preaching, healed the father of Publius from dysentery. After the voices, thunders occur, so that those who perhaps despise miracles and scorn words may be shaken by the terror of judgment. After the thunders, there are earthquakes, meaning the great persecution of the pagans. Rightly also those who stir up persecution are symbolized by hail. For hail, although it shatters crops on the ground, also shatters itself in the process, so that the hail disappears entirely and the earth bears fruit again. Thus, the raging crowd of gentiles, while trying to completely erase the name of Christ from the earth, was reduced to nothing, either in strength or certainly by a change for the better. Many of those who persecuted the Church of God returned to the faith of the Mediator, and began to suffer what they had previously inflicted on others. What follows is: AND A GREAT SIGN APPEARED IN HEAVEN: A WOMAN CLOTHED WITH THE SUN, AND THE MOON UNDER HER FEET In order to seek this sign, we know Achaz was admonished by the Lord, saying: "Ask for a sign from your Lord God in the depth of hell or in the height above." When that faithless king responded, "I will not ask, and I will not test the Lord," the word was immediately directed to the house of David, saying, "Therefore the Lord Himself will give you a sign: Behold, a virgin will conceive and bear a son, and they shall call his name Emmanuel." This sign is certainly seen in heaven, that is, in the Church of the saints, even now. Let's speak more plainly about this sign. It is then added: "A woman clothed with the sun." As if it were said: the blessed and ever-virgin Mary, overshadowed by the power of the Most High, to whom, as we know, the Angel said: "The Holy Spirit will come upon you, and the power of the Most High will overshadow you" – that very power, about which Paul says: "Christ the power of God and the wisdom of God." And because often the general is found in the specific, the blessed and devout Virgin here represents the Church, which gives birth daily to new peoples from whom the general body of the Mediator is formed. It is not surprising if she prefigures the Church, in whose blessed womb the Church was worthy to be united with its head. For in the following reading, some things are recounted that cannot specifically fit the Blessed Virgin according to the literal sense, but generally fit the Church of the elect according to the mystical narration. Therefore, we should follow the general in the specific throughout, and understand that everything we see as fitting to one is said of all. Therefore, the woman is said to be clothed with the sun, which is very fitting for the souls of the faithful. Are they not clothed with the robe of the sun, to whom it is said through Paul: "For as many of you as were baptized into Christ have put on Christ"? For Christ is the sun of righteousness and the brightness of eternal light. Of this sun, the wicked will certainly say in hell: "The sun did not rise for us." In contrast, the elect hear: "For you who fear the Lord, the sun of righteousness will rise. But what is signified in this place by the moon, if not the changeability of temporal things? For just as the moon wanes with the progression of time, it rightly signifies the decline of mutability through it. Therefore, whoever despises all fleeting corporeal things, as if he suppresses the moon under his feet. However, by the moon, which is under the feet of the woman, heretics might be designated. Not because, during their manifestation, the Church has always been superior to them in worldly power, especially when it has often been oppressed by them, but because they, obscured and diminished by the truth of light in which the whole body is clothed, so deservedly fell from the state of the same body by the merit of their rejection, that they were deemed unworthy even to pertain to its utmost members, which are symbolized by the feet. Instead, they delight in those things and with full mental effort dwell in those matters which the saints wholeheartedly seek to crush, that is, false teachings and the vain honors of this world. They are thus under the feet of the elect because they seek lowly things and yearn for earthly ones. But it's no surprise if from where some find stability's progress, others incur the decline of changeability, and where some shine like the sun, others wane like the moon. For Simeon says to the Lord: "Behold, this child is set for the fall and rising of many in Israel." Solomon aptly indicates their changeability and decline, saying, "A fool changes like the moon." For what is more foolish and more contradictory to oneself than what heretics believe about Christ? Valentinus thinks differently about Him than does Bardesanes, differently than Apollinaris, differently than Arius, differently than Sabellius, differently than Photinus, and seldom are found those who seem to agree in their opinions. And what do we understand in these but foolishness, what but the waning of the moon and changeability? The integrity of Christ is certainly persecuted by these, who, enduring the decline of changeability and faith, seem to lie at the very feet. What we have understood about heretics can also be applied to false Christians, who yearn for earthly desires and torment the life of the elect with corrupt morals. Those who seem to manage the cares of ecclesiastical matters in such a way that spiritual men need not deal with external things can also aptly be expressed by the term "moon", resulting in the Church not touching the earth in spiritual men. What follows is: AND ON HER HEAD, A CROWN OF TWELVE STARS As we have often said, and all true faith commentators have mentioned, the Lord and the Church are one entity, the head and the body are one whole. Therefore, the Church is crowned in its head, that is, in Christ Jesus, of whom Paul says: "He is the head of all Churches." But by the twelve stars with which the king's crown is adorned, what else should we understand but the Apostles, who were the first to cling to our head, and who were the first to become an adornment of that head? And rightly they are designated by stars because they have been proven to illuminate the darkness of ignorance with the rays of truth. Hence the Angel generally speaks about all true faith preachers to Daniel, saying: "Those who are wise will shine like the stars of the heavens: and those who turn many to righteousness, like the stars for everlasting eternities." Hence Paul says: "Among a crooked and perverse nation, among whom you shine as lights in the world, holding forth the word of life." Although all preachers of faith can be seen as a kind in the species in the number of Apostles, they specifically and primarily became the crown of the head because the head first achieved victory over the whole world through them. It follows: AND IN HER WOMB SHE CRIES, LABORING IN PAIN, AND ANGUISHED TO GIVE BIRTH These words cannot be applied to the Blessed Virgin Mary in the literal sense, for she could not have pain in childbirth, who contracted no sin of lust in conception. But in a mystical sense, it undoubtedly refers to the Church, of which the Blessed Virgin is known to be the most excellent member. The Church of the elect is called a woman, not because she is weak in faith or action, but because she gives birth daily to the body of her Redeemer in the believing people. For unless the Church gave birth to Christ, her Son would not say to her: "Whoever does the will of my Father in heaven is my brother, and sister, and mother." Nor would the Psalmist say: "Of Zion it will be said, 'This one and that one were born in her, and the Most High himself will establish her.'" Does not Paul generate Christ in believers when he said: "For even if you had ten thousand guardians in Christ, you do not have many fathers, for in Christ Jesus I became your father through the gospel?" But as long as the Church gives birth, she cries in labor, and is tormented to give birth, because unless the time comes when she perfectly gives birth to her son, when nothing of the body remains, she suffers some difficulty of childbirth here, especially when she gives birth again to some whom she had already delivered. To such, Paul said, lamenting like a mother in labor: "My dear children, for whom I am again in the pains of childbirth until Christ is formed in you." Until then, as the same Apostle says, "we all reach unity in the faith and in the knowledge of the Son of God and become mature, attaining to the whole measure of the fullness of Christ." The Mother Church, laboring, cries out and is tormented to give birth, but when the time or hour comes when the last members of the body proceed to the light of faith by being born, then the torment and cry of childbirth will cease, then the sigh of hardships will be forgotten, and the indescribable joy of future goods will follow. Hence, the Lord in the Gospel says: "A woman giving birth to a child has pain because her time has come; but when her baby is born she forgets the anguish because of her joy that a child is born into the world." But what he meant, he himself explained, saying: "So with you: Now is your time of grief, but I will see you again and you will rejoice, and no one will take away your joy." What follows is:

ET APERTUM EST TEMPLUM DEI IN CAELO, ET VISA EST ARCA TESTAMENTI EIUS IN TEMPLO EIUS Haec locutio ad initium fidei recurrit, et recapitulata Redemptoris corporea natiuitate, actus corporis eius quod est Ecclesia, conflictusque quos aduersus antiquum hostem agit, aliis diuersisque figuris intexit. Quid enim hoc loco aliud per Dei templum, nisi Dominum intellegimus Iesum Christum ? Bene apertum, et non clausum, cernitur templum, quia uidelicet Dei Filius manifeste in carne natus, ueraciter in carne passus, mirabiliter in carne suscitatus, potenter in carne ad caelos eleuatus perhibetur. Quamquam enim omnes sancti templum Dei ueraciter appellentur, illud tamen corpus pro humana salute susceptum, singulariter ac principaliter templum Dei uocatur, in quo omnis plenitudo diuinitatis inhabitat corporaliter. De quo nimirum templo idem ad Iudaeos loquitur, dicens : Soluite templum hoc, et in tribus diebus excitabo illud. Quod uero esset templum de quo diceret, Euangelista subsecutus exposuit, dicens : Hoc autem dicebat de templo corporis sui. In caelo autem hoc templum aperitur, quia uidelicet Redemptor noster dispensationem humanae salutis peregisse in Ecclesia praedicatur ac retinetur. Vbi adhuc recte subiungitur : Et uisa est arca testamenti eius in templo eius. Ipsa designatur per arcam testamenti, quae uidetur in templo, ipsa et per caelum in quo aperitur templum, id est, electorum Ecclesia. Quae propterea arca testamenti uocatur, quia duorum in ea Testamentorum uirtus digito Dei, hoc est. Spiritu Sancto inscribitur, non iam in tabulis lapideis, sed in tabulis cordis carnalibus. Quae etiam iuxta fidem Exodi quattuor circulos aureos habere perhibetur, in quibus quattuor uectibus portetur, quia uidelicet quattuor Euangeliis armatur, per quae a sanctis praedicatoribus gubernatur ; in qua urna quoque aurea, manna continens, inesse dicitur, id est, diuini Verbi sapientia, pabulum continens uitae, necnon et uirga Aaron quae fronduerat, hoc est, ad probatio regalis sacerdotii, ad cuius membra Petrus Apostolus dicit : Vos genus regium, regale sacerdotium. Aperto itaque templo, arca testamenti apparet, quia peracta nostrae salutis dispensatione, in Christo adgregatur Ecclesia. Potest autem in eo templum intellegi apertum, quo Mediatorem nostrum legimus in cruce lancea perforatum, et uisa in templo arca testamenti, subaudis, sanguinis et aquae sacramenta, quibus aedificatur Ecclesia. Sicut enim ex costa Adae dormientis formata est mulier, sic ex latere Christi pendentis in cruce fabricata est Ecclesia. Vnde nec inmerito aperto lancea latere, cum exisset sanguis et aqua, Iohannes dixisse cognoscitur : Et qui uidit, testimonium perhibuit. Ac si aliis uerbis diceret : Qui arcam Dei in templo aperto uidit, quod uerum esset quia uideret, testimonium perhibuit. In caelo autem ut diceret, in conspectu suo intellegi uoluit. De illorum enim numero erat, de quibus scriptum meminerat : Caeli enarrant gloriam Dei, et opera manuum eius adnuntiat firmamentum. Sequitur: ET FACTA SUNT FULGORA, ET VOCES, ET TONITRUA ET TERRAMOTUS, ET GRANDO MAGNA. Quid per fulgora, nisi, ut saepe iam diximus, miraculorum signa figurantur ? Fulgur quippe terrorem incutit, ac subita coruscatione humanam uirtutem debilitat. Quod omnino recte miraculis congruit, quibus incredulorum mentes perculsae, fractis mox superbiae uiribus, humilitati se subdiderunt. Hinc per Psalmistam Domino dicitur : Fulgora multiplicabis, et conturbabis eos. Fulgora etenim multiplicauit, quia uidelicet innumera miraculorum signa per Apostolos atque apostolicos uiros per orbem ostendit. Conturbauit uero eos, subaudis resistentes sibi aduersarios, a propria fortitudine deiecit. Hinc rursum alius Psalmus dicit : Inluxerunt coruscationes tuae orbi terrae, uidit et commota est terra. Quid autem aliud uocibus, quam praedicationes Ecclesiae designantur ? Vnde et merito septem tonitrua uoces suas locuta fuisse memorantur. Bene autem prius fiunt fulgora ac deinde subsequuntur uoces, quia nimirum praedicatores sancti ut corda infidelium ad noua credenda loquendo perducerent, prius noua miracula exhibuerunt. Hinc est quod Petrus, ut Iudaeorum mentes ad fidem uerbis informaret, prius ad portam templi paralyticum curauit. Hinc Paulus, ut populum Militenen praedicando conuertat, a dysenteria patrem Publii sanat. Post noces uero tonitrua fiunt, ut hi qui forte miracula contemnunt, uerba despiciunt, terrore iudicii quatiantur. Post tonitrua quoque fiunt terraemotus, id est, persecutio ingens paganorum. Recte etiam hi qui persecutionem commouent, per grandinem designantur. Grando quippe, etsi fruges terrae inlisa comminuit, comminuendo tamen et ipsa comminuitur, fitque ut et grando funditus deficiat, et terra denuo fructificet. Sic nimirum, sic certe furens gentilium turba, dum nomen Christi funditus de terra auferre conata est, ipsa ad nihilum redacta est, aut uiribus scilicet, aut certe commutatione in melius. Plures etenim de his qui Ecclesiam Dei persecuti sunt, ad fidem Mediatoris redierunt, et coeperunt pati quod ipsi prius aliis inferebant. Sequitur : ET SIGNUM MAGNUM PARUIT IN CAELO: MULIER AMICTA SOLE, ET LUNA SUB PEDIBUS EIUS Vt hoc signum peteret, Achaz a Domino admonitum nouimus, dicentis : Pete tibi signum a Domino Deo tuo in profundum inferni, siue in excelsum supra. Vbi cum idem perfidus rex responderet : Non petam, et non temptabo Dominum, protinus ad domum Dauid sermo dirigitur, quo dicatur : Propter hoc dabit Dominus ipse uobis signum. Ecce uirgo concipiet et pariet filium, et uocabunt nomen eius Emmanuhel. Hoc certe signum nunc usque uidetur in caelo, id est, in Ecclesia sanctorum. Dicatur itaque apertius quod sit hoc signum. Denique subditur : Mulier amicta sole. Ac si diceretur, beata semperque uirgo Maria, obumbrata Altissimi uirtute, cui uidelicet dictum ab Angelo scimus : Spiritus Sanctus superueniet in te, et uirtus Altissimi obumbrabit tibi, illa scilicet uirtus, de qua Paulus dicit : Christum Dei uirtutem et Dei sapientiam. Et quia plerumque genus inuenitur in specie, ipsa beata ac pia Virgo hoc in loco personam gerit Ecclesiae, quae nouos cotidie populos parit, ex quibus generale Mediatoris corpus formatur. Non autem mirum, si illa typum Ecclesiae praetendat, in cuius beato utero capiti suo eadem Ecclesia uniri meruit. Nam et in sequenti lectione aliqua narrantur, quae iuxta litteram beatae Virgini specialiter congruere non possunt, sed electorum Ecclesiae secundum mysticam narrationem generaliter conueniunt. Sequamur ergo per omnia genus in specie, et totum etiam quod uni aptari posse uidemus, de omnibus dictum intellegamus. Dicatur igitur mulier amicta sole, quod omnino aptissime fidelium animabus conuenit. An non solis amictu uestiuntur, quibus per Paulum dicitur : Quotquot baptizati estis, Christum industis ? Christus enim sol iustitiae et candor lucis aeternae. De hoc nimirum sole impii in inferno dicturi sunt : Sol non ortus est nobis. Quo contra electi audiunt : Vobis qui timetis Dominum orietur sol iustitiae. Quid autem hoc loco designatur per lunam, nisi mutabilitas rerum temporalium, Quia enim per incrementa temporum luna deficit, recte per eam defectus mutabilitis signatur. Qui igitur corporalium rerum cuncta labentia despicit, quasi lunam sub pedibus premit. Possunt autem per lunam, quae sub pedibus mulieris consistit, heretici designari, non quo semper tempore manifestationis eorum, superior illis saeculari potentia extiterit Ecclesia, praesertim cum saepius ab illis fuerit obpressa, sed quo ueritate luminis qua totum corpus uestitur, obtenebrati atque defecti, ita ab statu eiusdem corporis merito reprobationis ceciderunt, ut saltem ne ad ultima eius membra, quae designantur in pedibus, pertinere meruerint, sed in his potius delectari, in his toto mentis adnisu uersari, quae sancti totis uiribus appetunt conculcare, id est, prauis dogmatibus ac mundi istius uanis honoribus. Sub pedibus ergo electorum sunt, quia ima quaerunt, quia terrenis inhiant. Non autem mirum, si unde alii prouectum stabilitatis, inde alii defectum incurrant mutabilitatis, et unde alii tamquam sol lucent, inde alii tamquam luna deficiant, cum Symeon Domino dicat : Ecce positus est hic in ruinam et in resurrectionem multorum in Israhel. Quorum mutabilitatis defectum bene Salomon indicat, dicens : Stultus ut luna mutabitur. Quid enim stultius, sibique magis contrarium, quam quod heretici de Christo opinantur ? Aliter itaque de illo sentit Valentinus, aliter Bardesanes, aliter Apollenarius, aliter Arrius, aliter Sabellius, aliter Fotinus, et paene rari inueniuntur, qui sibi in suis sententiis concordari uideantur. Et quid in his nisi stultitiam, quid in his nisi defectum lunae ac mutabilitatem intellegimus ? Et ab his pro certo integritas Christi persequitur, qui mutabilitatis ac fidei defectum patientes, in imis sub pedibus iacere uidentur. Haec autem quae de hereticis intelleximus, falsis possunt Christianis aptari, qui et terrenis cupiditatibus inhiant, et prauis moribus electorum uitam excruciant. Possunt etiam uocabulo lunae illi non inconuenienter exprimi, qui ita rerum curas ecclesiasticarum agere uidentur, ut nil de exterioribus spiritales uiri tractare cogantur, fit que ut dum hi terrenis inherent, Ecclesia in spiritalibus uiris terram minime tangat. Sequitur : ET IN CAPITE EIUS CORONA STELLARUM DUODECIM Sicut saepe iam diximus, et omnes uerae fidei tractatores dixerunt, Dominus et Ecclesia una persona est, caput et membra unum sunt corpus. In capite ergo suo coronatur Ecclesia, id est, in Christo Iesu, de quo per Paulum dicitur : Ipse est caput omnium Ecclesiarum. In duodecim autem stellis, quibus aptatur regis corona, quid aliud quam Apostolos intellegere debemus, qui primi capiti nostro inheserunt, qui primi ornamentum eiusdem capitis extiterunt ? Et recte per stellas designantur, quia tenebras ignorantiae radio ueritatis inlustrare probantur. Vnde et Angelus generaliter de cunctis uerae fidei praedicatoribus Daniheli loquitur, dicens : Qui docti fuerint, fulgebunt quasi stellae firmamenti : et qui ad iustitiam erudiunt multos, quasi stellae in perpetuas aeternitates. Hinc Paulus dicit : In medio nationis prauae et peruersae, inter quos lucetis sicut luminaria in mundo, uerbum uitae continentes. Quamquam autem in Apostolorum numero omnes fidei praedicatores tamquam genus in specie possint uideri, ideo tamen illi specialiter ac principaliter corona capitis extiterunt, quia primum per eos ipsum caput de toto mundo uictoriam reportauit. Sequitur : ET IN UTERO HABENS, CLAMAT PARTURIENS, ET CRUCIATUR UT PARIAT Haec beatae Virgini Mariae secundum litteram aptari nequeunt, quia cruciatum in partu habere non potuit, quae nullum peccatum libidinis in conceptu contraxit. Sed iuxta mysticum intellectum ad Ecclesiam certissime refertur, cuius excellentissimum membrum ipsa beata Virgo esse cognoscitur. Idcirco autem electorum Ecclesia mulier uocatur, non quo mollis in fide uel actu, sed quo Redemptoris sui corpus in credentibus populis cotidie pariat. Nisi enim Ecclesia Christum pareret, nequaquam eidem eius Filius diceret : Quicumque fecerit uoluntatem Patris mei qui in caelis est, hic meus frater et soror et mater est. Nequaquam et Psalmista diceret : Mater Sion dicet homo, et factus est in ea, et ipse fundauit eam Altissimus. An non in credentibus Christum Paulus generat, qui dicebat : Etsi multa milia pedagogorum habeatis in Christo Iesu, sed non multos patres. Nam in Christo per Euangelium ego uos genui ? Sed usquequo Ecclesia pariat, parturiens clamat, et cruciatur ut pariat, quia nisi ad tempus ultimum peruenerit, quo perfecte filium enixat, quando iam nil de corpore supersit, quandam partus difficultatem hic patitur, dum in quibusdam quos iam pepererat, denuo parturit. Talibus namque quasi mater parturiens et gemens dicebat Paulus : Filioli mei, quos iterum parturio, donec formetur Christus in uobis. Vsquequo ergo, sicut idem Apostolus dicit, occurramus omnes in unitatem fidei et agnitionis Filii Dei, in uirum perfectum, in mensuram aetatis plenitudinis Christi. Mater Ecclesia parturiens clamat, et cruciatur ut pariat, sed cum ad tempus uel horam illam peruenerit, qua ultima corporis membra ad lucem fidei nascendo procedant, tunc cessabit cruciatus ac parturitionis clamor, tunc in obliuionem ueniet gemitus pressurarum, et succedet inenarrabilis laetitia futurorum bonorum. Vnde et Dominus in Euangelio dicit : Mulier cum parit, tristitiam habet, quia uenit hora eius ; cum autem pepererit masculum, iam non meminit pressurae propter gaudium, quia natus est homo in mundo. Quid autem esset quod dicebat, ipse exposuit, dicens : Ita et uos nunc quidem tristitiam habetis, ueniam autem ad uos iterum et gaudebit cor uestrum, et gaudium uestrum nemo tollet a uobis. Sequitur :

In vol. XXVII B, Ambrosius Autpertus, Part 3, there is a “Sermo de Adsumptione Sanctae Mariae”, of which the following are the first three sections (pp. 1027-8):

1. Behold, beloved brothers, the day is greatly revered, the day surpassing the solemnities of all saints. Here, I say, is the glorious day, the illustrious day on which the Virgin Mary is believed to have departed from this world. And so with utmost exultation, the whole earth, illuminated by such a Virgin's departure, raises its praises. For it is truly unworthy that the solemnity of her memory among us should be without great honor, through whom we merited to receive the Author of life. And it is deemed quite preposterous that while we celebrate the victories of the saints and martyrs, we do not prefer her solemnity above theirs, oh she who brought forth the Prince of Martyrs to this world. On this day, fittingly, the Virgin Mary proclaims to her heavenly bridegroom: "You have taken hold of my right hand, and in your will, you have led me, and with glory, you have taken me up." Today, I say, she also fittingly hears from the bridegroom and the Lord: "Behold, winter has passed, the rain has gone and departed, rise my closest one, my bride, my dove, and come." 2. We say this, brothers, because as the Church in the custom of Christ has already accepted, the Virgin Mary is traditionally said to have been taken to the heavens on this day. But in what order she moved from here to the heavenly realms, no catholic history tells. Not only does the Church of God say to reject the apocryphal but also to be ignorant of them. Indeed, some things have been written about her assumption without the author's name, which, as I said, are treated so cautiously that they are hardly allowed to be read to confirm the truth of the matter. Some are indeed perplexed because her body is not found on earth, nor is her assumption with flesh, as read in the apocryphal, found in catholic history. To them, it must be said that if the body of Moses is not found on earth, with whom God spoke face to face, it is foolish to seek that of her through whom God of majesty was incarnated on earth. For it is not fitting for anyone to be anxious about knowledge of her body, whom they do not doubt reigns with Christ, elevated above the angels. It should suffice human knowledge to truly confess her as the queen of heaven, for she bore the king of angels. 3. Nor is there found among the Latins any writer who has spoken openly about her death. For when Ambrose of blessed memory was interpreting that verse from the Gospel in which Simeon says to the Mother of the Lord: "And a sword will pierce your own soul too", he says: "Neither history nor scripture teaches that Mary ended her life with a sword." Hence also Isidore says: "It is uncertain," he says, "whether by this word he meant the sword of the spirit or the sword of persecution." But what should I say about these things of which I speak when even John the Evangelist, who took her into his own before the Lord's cross, has not left anything in writing for posterity about this? For no one could narrate this more faithfully, if God had wished it to be revealed, than he who took her in to care for her and, against custom, did not leave his mother. It remains then, that man should not falsely fabricate openly what God wished to remain hidden. However, the true sentiment about her assumption is proven to be this, that according to the Apostle, whether in body or out of the body, not knowing, we believe she was taken up above the angels.

1. Adest, dilectissimi fratres, dies ualde uenerabilis, dies omnium sanctorum sollemnitates praecellens. Adest, inquam, dies praeclara, dies inclita, dies in qua e mundo migrasse creditur Virgo Maria. Et ideo cum summa exultatione laudes intonet uniuersa terra tantae Virginis inlustrata excessu, quia et indignum ualde est, ut illius recordationis sollemnitas sit apud nos sine maximo honore, per quam meruimus suscipere uitae auctorem, satisque praeposterum iudicandum est, ut cum sanctorum celebremus uictorias Martyrum, illius sollemnitatem illis non praeferamus, o quae huic mundo edidit Principem Martyrum. In hac siquidem die conpetenter sponso illi caelesti proclamat Virgo Maria: Tenuisti manum dexteram meam, et in uoluntate tua deduxisti me, et cum gloria adsumpsisti me. Hodie, inquam, et ipsa ab sponso et Domino congrue audit : Iam hiemps transiit, imber abiit et recessit, surge proxima mea, sponsa mea, columba mea et ueni. 2. Hoc idcirco dicimus, fratres, quia sicut iam in consuetudinem Christi suscepit Ecclesia, hodierna die ad caelos adsumpta fuisse traditur Virgo Maria. Sed quo ordine hinc ad superna transierit regna, nulla catholica narrat historia. Non solum autem respuere apocryfa, uerum etiam ignorare dicitur haec eadem Dei Ecclesia. Et quidem sunt nonnulla sine auctoris nomine de eius adsumptione conscripta, quae, ut dixi, ita cauentur, ut ad confirmandam rei ueritatem legi minime permittantur. Hinc sane pulsantur nonnulli, quia nec corpus eius in terra inuenitur, nec adsumptio eius cum carne, ut in apocrypha legitur, in catholica historia reperitur. Quibus dicendum est, quia si Moysi corpus ab homine non inuenitur in terris, cum quo locutus est Deus facie ad faciem, illius quaerere dementiae est, per quam idem maiestatis Deus incarnatus effulsit in terris. Neque enim dignum est de corporis eius notitia sollicitum quempiam esse, quam non dubitat super angelos eleuatam cum Christo regnare. Sufficere debet tantum notitiae humanae hanc uere fateri reginam caelorum, pro eo quod regem peperit angelorum. 3. Sed nec inuenitur apud Latinos aliquis tractatorum de eius morte quippiam aperte dixisse. Nam cum illud Euangelii uersiculum quo Symeon dicit ad Domini Matrem : Et tuam ipsius animam pertransibit gladius, beatae recordationis tractaret Ambrosius, ait : Nec historia nec littera docet, Mariam gladio uitam finisse. Hinc et Isidorus : Incertum est, inquit , per hoc dictum, utrum gladium spiritus an gladium, dixerit persecutionis. Sed quid de his de quibus loquor dicam, cum nec ipse qui hanc ante crucem Domini accepit in sua, id est Iohannes euangelista, de hoc posteris aliquid retinendum scriptis mandauit ? Nullus enim hoc fidelius narrare potuit, si illud Deus manifestari uoluisset, quam ille utique qui hanc nutriendam suscepit, nec contra morem filius matrem reliquit. Restat ergo, ut homo mendaciter non fingat apertum, quod Deus uoluit manere occultum. Vera autem de eius adsumptione sententia haec esse probatur, ut secundum Apostolum, siue in corpore, siue extra corpus ignorantes, adsumptam super angelos credamus.

You will note that in his discussion of Revelation 12, he makes no reference to Mary's Bodily Assumption. Moreover, when actually preaching on the occasion of the Feast of the Assumption, he declines to adopt a Bodily Assumption view.