 Global atheists might object that, even if atheism and (metaphysical) naturalism are not identical, a belief in the former can be based on a belief in the latter; in other words, if one has good arguments for the view that nature is a closed system, then that removes any burden to consider each God-concept separately, so long as all legitimate concepts of God imply that God is a supernatural entity—that is, an entity that is not natural, yet affects nature. Whether or not this strategy for justifying global atheism works depends on whether it is possible to define “naturalism” narrowly enough to imply the non-existence of all Gods but not so narrowly that no convincing arguments can be given for its truth. This is no easy task, especially given recent work on naturalist forms of theism (e.g., Bishop 2008; Buckareff &amp; Nagasawa 2016: Part V; Diller &amp; Kasher 2013: Part X; and Ellis 2014). Nor is it obvious that evidential arguments from evil can be extended to cover all legitimate God concepts, though if all genuine theisms entail that ultimate reality is both aligned with the good and salvific (in some religiously adequate sense of “ultimate” and “salvific”), then perhaps they can. The crucial point, however, is that no one has yet made that case.