1. To rescue us from fear of the judgement of others – what Jesus calls ‘the world’ (John 16:33) – by overthrowing, without violence, the judgement of the world of his time, and all time. This fear of judgement, which comes not from God but from the Adversary, is the root of all status anxiety (fear of ‘what people think’), status seeking, inequality and violence.
2. So that we might follow him out of love rather than fear.
3. To teach us to forgive as He did.
4. To reveal to us the origin of all violence in status anxiety – and the Satanic historical pattern of the accusation and scapegoating of the innocent that arises from the status anxiety of those seeking or wielding punitive power.
5. To give us a limitless horizon – beyond mere consumption, sexual fixation and death.
6. To offer freedom from all fear by reducing our fear of death itself.
7. To allow us always to review the history of the church and to lament the status anxiety that misled it too often into too close an alliance with state power (c.313 CE to c.1918 CE) under Christendom, and the many victimisations, enslavements and compromises with violence that followed – including the abuse of children by ordained clergy.
8. To take away even those sins when we have seen them, and properly atoned.
9. To clarify our understanding of sin as stemming from doubt of our own value, leading to the coveting of status in the positive regard of others – and all other unloving and unjust actions.
10. To make way for the Holy Spirit, close counsellor of everyone.
11. To bring us back to the Father our maker – and sender of Jesus our Rescuer and the Holy Spirit our counsellor.
12. To save the world in an always New Creation – through our conversion and our witness to the Blessed Trinity of Father, Son and Holy Spirit – who accompany us always and forever.

If the earliest Christians were given new life by Jesus’ life, death and resurrection, and a vision of a new creation in a violent world now passing away, why should Christians of our time not always see this world of now as equally limited in judgement, and the Trinity as calling them always to a new and peaceful Kingdom of God, beyond all ambition and conflict? The medieval God seen by e.g. St Anselm of Canterbury as bent only on balancing the scales of an eternal justice is not the God of the apostles or of Irenaeus, for whom it was God the Father who had burst their chains by sending them His Son.

Using the psychological and anthropological insights of Alain de Botton and René Girard it is time to return to the early church’s vision of Jesus of Nazareth as Christus Victor, who with the father’s help has overturned the verdict of the world, by exposing the real author of the lies that had condemned him. In the words of Gustav Aulén, interpreting Irenaeus:

“First, then, it must be emphasised that the work of atone­ment is regarded as carried through by God Himself; and this, not merely in the sense that God authorises, sanctions, and initiates the plan of salvation, but that He Himself is the effective agent in the redemptive work, from beginning to end. It is the Word of God incarnate who overcomes the tyrants which hold man in bondage; God Himself enters into the world of sin and death, that He may reconcile the world to Himself. Therefore Incarnation and Atonement stand in no sort of antithesis; rather, they belong inseparably together. It is God’s Love, the Divine agape, that removes the sentence that rested upon mankind, and creates a new relation between the human race and Himself, a relation which is altogether different from any sort of justification by legal righteousness. The whole dispensation is the work of grace.” [Gustav Aulén, Christus Victor, 1931. S.P.C.K. edition 1965, p 34.]