 Global atheism is a very difficult position to justify (Diller 2016: 11–16). Indeed, very few atheists have any good reason to believe that it is true since the vast majority of atheists have made no attempt to reflect on more than one or two of the many legitimate concepts of God that exist both inside and outside of various religious communities. Nor have they reflected on what criteria must be satisfied in order for a concept of God to count as “legitimate”, let alone on the possibility of legitimate God concepts that have not yet been conceived and on the implications of that possibility for the issue of whether or not global atheism is justified. Furthermore, the most ambitious atheistic arguments popular with philosophers, which attempt to show that the concept of God is incoherent or that God’s existence is logically incompatible either with the existence of certain sorts of evil or with the existence of certain sorts of non-belief [Schellenberg 2007]), certainly won’t suffice to justify global atheism; for even if they are sound, they assume that to be God a being must be omnipotent, omniscient, and perfectly good, and as the character Cleanthes points out at the beginning of Part XI of Hume’s Dialogues (see also Nagasawa 2008), there are religiously adequate God-concepts that don’t require God to have those attributes.