Part II
To your points: When you included that quote about what all Christians think, I was shocked because it did not sound like me, and I went to see where I had written it. I guess you mean my posts could have given the impression that I was explaining the subject as a commonplace general Christian argument, in which case you could be right and I could have given explicit notice against that inference. I will add, though, that even if the "God as Being" argument is flawed and controversial (and I am familiar with its main problem, being a fan of Kant as I am), it is the most common theological reply given when atheists ask, "Well then, who created God?" I'm glad you recognize that I was, at least, trying to give a flawed argument a kind and fair treatment in an educational context. In any case, I happen to think the alternatives to God as Being - for example Plantinga's person-God - are every bit as inevitably meaningless as the criticism you quote suggests God as Being is. (And you may be seeing the result of an education largely influenced by a neo-Thomistic professor's appreciation for Aristotle and Aquinas, ahaha. There are bound to be plenty of non-Catholic theological perspectives of which I am utterly ignorant.)
As far as my brief use of Zeno's paradox of motion goes, I think you're being too aggressive to say I was shooting my mouth off, but I do have to embarrassedly admit that I did not research answers to his actual paradoxes. I actually can be accused of the same error as Zeno and Aristotle: not knowing how to use calculus to resolve the paradoxes (though considering calculus actually exists during my lifetime, it is less convincing an exculpation on my part, hehe). You have managed to catch me at a loss, though, since I really do not know calculus or understand how limits and derivatives function (pun intended). I'll have to illustrate logic's limits elsehow.