I’m pleased to see that Anthony Horvath wants to discuss my analysis of his attempt to excuse the contradictions in the Gospel story. Alas, in true Gypsy Curse fashion, he seems to have misunderstood my arguments, and consequently accuses me of having misunderstood him. For instance, I remarked early on that, while Horvath’s announced topic concerned transcendence and immanence, the bulk of his discussion concerned what God can and cannot do, i.e. how transcendence applies to the question of what God can and cannot do. Horvath apparently understood that to mean that I thought transcendence was an entirely separate and unrelated topic, which gives him a license to dismiss my entire argument as the irrelevant consequences of an incorrect analysis.
H. Professor’s failure to see how these two fundamental claims about the nature of the thing under discussion connect to the rest of the argumentation I made is the underlying mistake of both of his posts. That we are talking about an entity that is both transcendent and immanent is absolutely critical to the rest of the argumentation. In fact, H. Professor makes complaints that I already answered- but because he fails to see the relation between these attributes and the rest I said, he fails to recognize them.
The last sentence reveals the second prong of Horvath’s attempt to make my arguments irrelevant: because I considered each of his arguments step by step, pointing out the problems that require further defense, he accuses me of raising objections that he had already answered (in subsequent parts of his post). He apparently did not understand that I was following the flow of his own logic: that there must be a reason why the “God can’t do nonsense” argument does not suffice to end the discussion, and why Horvath feels compelled to seek other solutions. I simply laid out what those unresolved problems are, at the beginning of the discussion, so that we could approach the rest of the discussion with an appropriate background.
There is a lot more I could have said, of course, and I’m grateful to Mr. Horvath for having given me the opportunity to explore this topic further. He raises some interesting points, and clarifies some others, and, if you can bear with me through a longish post, I think we’ll see why his defense of the Gospel actually constitutes a full-fledged concession of defeat, and a retreat into universal agnosticism.
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