Controversy: Vicarious Or Vicarious Atonement?

Few other dogmas go to the core of the Christian faith like the Atonement. However, there is much controversy about what is called vicarious atonement (penal substitutionary atonement). There is a variance between personal and vicarious atonement. When humankind fell rebelliously from God, they intrinsically owed God amends. But humankind might atone for their sin simply by suffering perpetually the consequence attached to wrongdoing. This is whatever God might have demanded in stern righteousness, and would have mandated, if He had not been motivated by mercy and love for the transgressor. Actually, conversely, God selected a vicar in Jesus Christ to take humankind’s position, and this vicar atoned for iniquity and obtained an eternal redemption
It is effective merely from a Unitarian perspective. If the Son of God who suffers in the transgressor place is not God but a human being, then obviously God makes no self-sacrifice in redeeming humankind through vicarious atonement. In this circumstance, it is not God the affronted party who makes the atonement. The Triune Godhead holds that the Son of God is right and very God and that when He willingly converts the transgressor’s supernumerary for atoning purposes, it is very God Himself who fulfills God’s righteousness. The punishment is not imposed upon an ordinary being whom God created from nil and who is one of immeasurable billions; but it is imposed on the incarnate Maker Himself. The following extract from Channing (Unitarian Christianity) illustrates this misconception: “Unitarianism will not listen for a moment to the common errors by which this bright attribute of mercy is obscured. It will not hear of a vindictive wrath in God which must be quenched by blood or of a justice which binds his mercy with an iron chain, until its demands are satisfied to the full. It will not hear that God needs any foreign influence to awaken his mercy (Miano, 2003).” The Triune Godhead doesn’t acknowledge that the power of Jesus Christ upon God’s righteousness is a power “external” to God. The propitiating
And they were not disciplinary, because Christ having not at all sinned, couldn’t pass through a course of advanced sanctification. Scripture clearly explains that our Lord’s sorrows were vicariously punitive; to be precise, they were suffered for the resolution of satiating justice in the position of the real transgressor: “Christ suffered for our sins once for all time, the just for the unjust” (1 Peter 3:18); “But Christ has rescued us from the curse pronounced by the law” (Galatians 3:13); “But he was pierced for our rebellion, crushed for our sins.” (Isaiah 53:5); “He was handed over to die because of our sins,” (Romans 4:25); “God made Christ, who never sinned, to be the offering for our sin, so that we could be made right with God through Christ” (2 Corinthians 5:21); “He himself is the sacrifice that atones for our sins” (1 John 2:2); “behold The Lamb of God who takes away the sin of the world!” (John 1:29); “Since he did not spare even his own Son but gave him up for us all” (Romans 8:32). With this, compare 2 Peter 2:4: “For God did not spare even the angels who sinned. He threw them into hell, in gloomy pits of darkness, where they are being held until the day of judgment.” “The Sentence,” in the circumstance of Christ was vicarious; but in that of