hmike....That's an interesting thought, thanks for sharing it. As for Paul's use of the phrase "flesh and blood", it should be recalled also that this is a circumlocationary expression in Bible and rabbinics for "humanity", especially denoting the frail, weak condition of human beings in comparison to the magnificent divinity of God. See, for instance:
"Every living thing grows old like a garment, the age-old law is 'Death must be'. Like foliage growing on a bushy tree, some leaves falling, others growing, so are the generations of flesh and blood; one dies, another is born" (Sirach 14:17-18).
"What is brighter than the sun? Yet is suffers eclipse. Flesh and blood think of nothing but evil. He surveys the armies of the lofty sky, while all men are no more than dust and ashes" (Sirach 17:31-32).
"Simon son of Jonah, you are a happy man! For it was not flesh and blood that revealed this to you but my Father in heaven" (Matthew 16:17).
"May it be his will, that your fear of heaven be as much as your fear of flesh and blood" (Berachot 28b).
Paul also appears to use this expression as well:
"Then God ... called me to reveal his Son in me, so that I might preach the good news about him to the pagans. I did not stop to discuss this with any flesh and blood, not did I go up to Jerusalem to see those who were already apostles before me" (Galatians 1:15-17).
Compare:
"For it is not against flesh and blood we are struggling, but against the Sovereignties and the Powers who originate in the darkness in this world, the spiritual army of evil in the heavens" (Ephesians 6:12).
The reference to "flesh and blood" in 1 Corinthians 15:50 is thus often thought not to literally refer to bodies physically composed of flesh and liquid blood but to frail, perishable human beings who cannot inherit heaven in their current form (and thus must be "changed", v. 51); the paralleled clause in 50b "nor can corruption inherit incorruption" also reinforces this point. The wording is, of course, ambiguous between the two, but it is quite possible not to read it so literally.
As for Ignatius' reference to Jesus' "flesh and blood" in his post-resurrection body, clearly he is here referring to the corporeality of his body as consisting of real flesh and real blood. But significantly, he also uses the expression in a mystical sense, having it symbolize "faith and love" (cf. Trallians 8:1; Romans 7:3; Smyrnaeans 12:2) and realized in Eucharistic terms. The most striking passage is the following: "I take no pleasure in the food of corruption nor yet in the pleasures of life. I want the bread of God, which is the flesh of Jesus Christ, of the seed of David; and for drink I want his blood, which is incorruptible love" (Romans 7:2). Compare Philadelphians 4:1: "Be eager to celebrate one Eucharist: for one is the flesh of our Lord Jesus Christ, and one the cup for union through his blood". In a sense, Ignatius is following Paul, who also speaks in the present tense as the Eucharist cup as "participating in the blood of Christ" (1 Corinthians 10:16) and the person who disrespects the sacraments as "sinning against the body and blood of the Lord" (11:27), though Ignatius goes far beyond him in treating the flesh and blood as "flesh and spirit" and "faith and love". Thus Ignatius has an additional motive -- in addition to refuting docetism -- to refer to the blood of the risen Christ, for he viewed such "blood" as the love that Christ sends to the church and which the church experiences in unity through the Eucharist.
