John Chrysostom

"There are also celestial bodies, and bodies terrestrial; but the glory of the celestial is one, and the glory of the terrestrial is another." "There is one glory of the sun, and another glory of the moon, and another glory of the stars: for one star differeth from another star in glory." And what means he by these expressions? Wherefore from the resurrection of the body did he throw himself into the discourse of the stars and the sun? …

Homily on 1 Corinthians 41 ↗

Theophylact of Ohrid

Here, as I said above, he points out the distinction between the righteous and the sinners: he calls the first heavenly bodies, and the sinners earthly ones, and says that the glory of the righteous is one thing, and that of the sinners another—no longer glory (for this should not be implied), but life.

Commentary on 1 Corinthians ↗

Augustine of Hippo

If any man does not believe that common flesh can be changed into a nature of this sort, he is to be convinced toward faith by gradual steps. If you ask them whether earth can be changed into water, that will not seem to him incredible because there is no great distance between these two elements. Again if you ask whether water can be changed into air, he will agree that that is not absurd because these two elements are close neighbors.

On Faith and the Creed 10.24 ↗

Thomas Aquinas

977. – For the same reason he introduces the diversity of heavenly and earthly bodies, when he says: There are celestial bodies, as the sun and moon and so on, and there are terrestrial bodies, as fire, water and so on. But the glory, i.e., the beauty and splendor, of celestial bodies is one and that of the terrestrial bodies is another: "The glory of the stars is the beauty of heaven" (Sir. 44:9). Again, by celestial bodies can be understood contemplatives: "Our commonwealth is in heaven" (Phil. …

Commentary on 1 Corinthians ↗