KevinSim wrote:There's nothing circular in starting out with the assumption that a good God exists...
Um, if one bases one's method for determining if God exists on the very premise that God exists, then in fact there is something circular about this.
Recall this came about in my statement that Moroni's Promise is a circular argument. I stand by that. You can only know if the Book of Mormon is true by following Moroni's Promise if you can trust that Moroni's Promise is in fact a reliable, trustworthy method in the first place. I argue there's no a priori way of knowing this, hence you're stuck having to assert that the Book of Mormon is true in the first place in order to trust that following Moroni's Promise will confirm for you the truth of the Book of Mormon.
You mentioned that Moroni's Promise can be assumed to be reliable, because it makes sense. Billions of people on Earth would disagree with you. Are you arguing that it's still true because it makes sense to you? Are you arguing for relative truth then?
KevinSim wrote:Euclid did precisely the same thing with his axioms, and nobody in her/his right mind would accuse Euclid of using circular reasoning.
Nobody asserts the absolute truth of Euclid's proofs. The acknowledgement is always that his proofs are valid only assuming his axioms.
I would agree, in the context of Mormonism. Assuming Mormonism is true, the Book of Mormon seems quite likely to be authentic. Assuming Mormonism is true, the Creator of the Universe probably did want Joseph Smith to have lots and lots of sex with women he was not legally married to. Assuming Mormonism is true, it's likely that Thomas S. Monson is God's own vice-regent on Earth, and we should all do exactly as he tells us.
Some axioms are demonstrably more useful to assume than others. I propose to you that Euclid's axioms fall into that category, and that Mormonism's do not.