The resurrection of the dead has always raised a great number of questions, and many of them have been connected with the understanding of reality characteristic of the limited view of a fallen person living in a fallen world. The main problem here becomes the problem of human imagination and the habit of extrapolating the processes and models of the fallen world to a place where processes unfold differently and the models are unsuitable by definition.
For example, it sometimes happens that the need to explore other planets is "grounded" theologically precisely by the inevitability of the general resurrection: if, the supporters of this rather original theory claim, all generations that ever lived on Earth are resurrected, there will simply not be enough room for them on the planet; therefore, in order to settle them, they will necessarily have to resort to colonizing other planets, and that means preparation for the general resurrection presupposes both interplanetary travel and the colonization of planets suitable for life. For now, at the present stage of its technological development, as the supporters of this view maintain, humanity is not yet ready for the general resurrection. This very peculiar theory may appear amusing, but the arguments offered by its supporters are in essence not very different from those presented to Jesus by the Sadducees, who did not believe in the resurrection. There, too, a picture is drawn that comes down to the same pseudo-problem as the "problem" of the Earth being "overpopulated" by resurrected people: the Sadducees who draw it begin from the idea that resurrection means a person's return to the life of the fallen world that he lives now. Resurrection here is conceived not as movement forward, but as movement backward.
Jesus compares resurrected people with angels, not in the sense that people, when rising, turn into angels (following that logic, one would have to suppose that when they die they turn into demons), but in the sense that the spiritual and natural condition of the resurrected person differs from the spiritual and natural condition of the fallen person no less than the condition and life of that same fallen person differ from the condition and life of an angel. The Savior does not speak in detail about this new life, perhaps because, as fallen people, most of us would not understand His descriptions anyway; but He quite unambiguously rejects the very possibility of transferring the logic and models of the fallen world to the Kingdom, that is, He rejects precisely what we are so inclined to do in our conversations and reflections about the Kingdom.
