Body, therefore, affirms the biblical tradition of a positive attitude toward physicality as a condition for experiencing life in its fullness, but also assimilates, subsumes, and transcends the role of the physical in the public domain of earthly life.
Hence it would be appropriate to conceive of the raised body as a form or mode of existence of the whole person including every level of intersubjective communicative experience that guarantees both the continuity of personal identity and an enhanced experience of community which facilitates intimate union with God in Christ and with differentiated “others” who also share this union.
If the marriage bond, e.g., ceases at death, this is also not because the the resurrection body offers any “less,” but because interpersonal union is assimilated and subsumed into a “more” that absorbs exclusivity but “adds” a hitherto unimagined death.
Such mutuality of union and respect for difference, however, presupposes a “pattern of existence controlled and directed by the Holy Spirit“, and a mode of existence designed by God for the new environment of the eschatological new creation.
(emphasis his, paragraph spacing mine)
Anthony Thiselton, The First Epistle to the Corinthians (Grand Rapids:Eerdmans, 2000), 1279.