Christian and Jewish thought about redemption both wrestle with a gap between a decisive event already accomplished and a fullness still awaited, though they locate the gap differently.
In Christian theology, the tension is often named inaugurated eschatology, a phrase associated with the biblical scholar Oscar Cullmann, who compared it to the difference between D-Day and V-Day in the Second World War: the decisive battle has been won, but the war continues and final victory still lies ahead. On this account redemption in Christ is complete and effective now, "you were bought with a price," while its full manifestation, the resurrection of the body, the renewal of creation, the end of suffering, remains future. How much weight falls on the "already" versus the "not yet" divides Christian traditions: sacramental and pentecostal streams tend to emphasise present transformation and healing, while much of historic Protestant theology has stressed the futurity of full redemption to guard against triumphalism.
Jewish thought draws a related distinction between geulah peratit, individual or partial redemption such as rescue from a specific danger or exile, and geulah clalit, the complete, final and universal redemption of the messianic age, understood in classical sources to include the ingathering of exiles and the rebuilding of the Temple, though Maimonides gave a more restrained account, a world in which Jews keep the law free of persecution, with no suspension of nature's laws. Rabbinic literature debates whether the age can be hastened by merit and repentance or arrives on a fixed schedule known only to God.