I think that among the conditions that an account of resurrection needs to satisfy is this one: the account has to make it possible to explain why it is that it is very bad bad to die even if one is going to be resurrected. This condition is important. Unless it is met, it is going to be unclear why it is intrinsically very bad and unloving to kill innocent people.
Some accounts of resurrection satisfy this. For instance, Peter van Inwagen once played with the following materialist story: at death, a crucial chunk of your brain is removed, and taken elsewhere, and replaced by a copy in the corpse. On this account, death is very bad, because it involves one's existing in severely truncated form. It is clearly very bad to lose all one's limbs and sensory organs, and a fortiori it is very bad to lose all of one's body except for that chunk of the brain. (This doesn't mean that the account is otherwise satisfactory. This account fails to distinguish between death and an accident where everything but that chunk of one's brain is destroyed.) Likewise, on a dualist account on which the soul survives, death reduces one to an even more severely disabled form—one loses all of one's body.
On the other hand, an account (whether materialist or not) on which at the time of death you simply skip ahead—time travel—to the time of the resurrection, so that you simply enjoy gappy existence seems to fail this criterion, since then death does not seem a bad—it's just time-travel.
Whether accounts on which you cease to exist, but then later you are reconstituted (either directly by the power of God or by some new causal power that was implanted in you at the time of your death and that works across a temporal gap) pass this criterion depends on whether they can be distinguished from the time-travel account.[note 1]