I find it blasphemous and an assault on Gods Good and Loving nature within the Tri-Unity of God. Therefore, PSA is an assault upon the very character and nature of God.
"Perichoresis is the fellowship of three co-equal Persons perfectly embraced in love and harmony and expressing an intimacy that no one can humanly comprehend. The Father sends the Son (John 3:16), and the Spirit proceeds from the Father and was sent by the Son (John 15:26)—another example of perichoresis, with the result that God’s people are blessed.
There is nothing that separates the Persons of the Trinity or interrupts the mysterious interchange of perichoresis. It can be imagined as a Venn diagram showing three circles intersecting in the center with each circle intersecting the others perfectly and multi-dimensionally,
as they rotate about a common center of divine love."
What is perichoresis? | GotQuestions.org
hope this helps !!!
I am in full agreement with
@dizerner
1.1.3 Christ as Sacrifice
When we return to the NT construal of Jesus’s death as a sacrificial
offering, it is worth bearing in mind that what ultimately matters
for the doctrine of the atonement is not how the sacrifices may
have been originally understood but how the NT authors understood them. For example,
the author of Hebrews says flatly, “It is
impossible that the blood of bulls and goats should take away sins”
(Heb 10.4).
He thereby reveals his understanding of the OT sacrifices as intended, at least, to expiate sin and his view of Christ’s self-sacrifice as truly expiatory. The NT authors did not think of Christ
on the analogy of a bloodless scapegoat or grain offering but
focused on the animal sacrifices,
the author of Hebrews going so
far as to say that “without the shedding of blood there is no
forgiveness of sins” (Heb 9.22).
The NT writers think of Christ’s death as both expiatory and
propitiatory.
With regard to the expiation of sin, the author of
Hebrews hammers home the point that in contrast to the OT
sacrifices,
“which can never take away sins” (10.11), Christ, “having
been offered once to bear the sins of many” (9.28), “remove[d] sin
by the sacrifice of himself” (9.26), so that “we have been sanctified
through the offering of the body of Jesus Christ once for all” (10.10).
John presents Christ as a Passover lamb whose death, in contrast to
the original Passover sacrifice,
is expiatory: “Behold, the Lamb of
God, who takes away the sin of the world!” (Jn 1.29).
Paul uses
technical Levitical terminology to refer to Christ as “a sin offering”
(peri hamartias) (Rom 8.3; cf. Heb. 10.6, 8). Those who have
believed in Christ “have been justified by his blood” (Rom 5.9).
Christ’s righteous act of obedience “leads to acquittal and life for all
men. For ... by one man’s obedience many will be made righteous” (5.18–19).
With regard to propitiation,
the protracted debate over the
linguistic meaning of hilastērion in Rom 3.25, “whom God put
forward as a hilastērion in his blood,”
6 has unfortunately diverted
attention from the conceptual necessity of propitiation in Paul’s
thinking.
Whatever word Paul might have used here – had he
written, for example, peri hamartias, as in Rom 8.3, instead of
hilastērion –
the context would still require that Christ’s death
provide the solution to the problem described in chapters 1–3.
Paul’s crowning statement concerning Christ’s atoning death
(Rom 3.21–26)
comes against the backdrop of his exposition of
God’s wrath upon and condemnation of mankind for its sin.
Something in Paul’s ensuing exposition of Christ’s death must
solve this problem, averting God’s wrath and rescuing us from the
death sentence hanging over us. The solution is found in Christ,
“whom God put forward as a hilastērion in his blood” (3.25).
6 For an overview of the debate, see Bailey (forthcoming). It is not disputed that
we find quite different meanings of hilastērion in the LXX and in extra-biblical
Greek literature, including the literature of Hellenistic Judaism. What is disputed is which is the relevant meaning of the word as used by Paul on this one
occasion.
The predominant meaning in extra-biblical literature is “propitiation”
or “propitiatory offering.”
Especially noteworthy are the deaths of the
Maccabean martyrs, which allayed God’s wrath upon Israel (2 Macc 7.38),
and thus served as
“a propitiatory offering” (4 Macc 17.22 codex S; cf. Sibylline
Oracles 3.625–28, where God is propitiated by the sacrifice of hundreds of bulls
and lambs).
This case belies any claims that hilastēria had to be concrete,
inanimate objects.
The LXX, on the other hand, uses
hilastērion to refer to the
kapporet or lid of the ark of the covenant, where the blood of the Yom Kippur
sacrifice was splashed, or, more widely, to altar faces where sacrificial blood was
smeared (Ezek 43.14, 17, 20; Amos 9.1).
On this interpretation Christ is the locus
of atonement for sin.