This argument with a few variations comes from Geoffrey Berg's book, The Six Ways of Atheism (2009).
http://www.amazon.com/The-Six-Ways-Atheism-Disproofs/dp/0954395662
The Aggregate Qualities Argument Against the Existence of God
1. The Argument
Geoffrey Berg’s Aggregate of Qualities Argument against the existence of God can be formulated as follows:
If God exists, God must necessarily possess a set of remarkable qualities, including infinite goodness, omnipotence, omniscience, immortality, ultimate creativity, and the ability to give purpose.
Each of these qualities, taken individually, is extremely rare or may not exist in any entity at all. Certain qualities (such as omnipotence or ultimate creativity) could exist in at most one entity.
Therefore, the likelihood of any entity possessing even a single one of these qualities is extremely low.
The probability of a single entity possessing all of these qualities simultaneously is, by extension, infinitesimal.
In statistical reasoning, an infinitesimal probability can be treated as virtually zero for practical purposes.
Consequently, for all practical purposes, the existence of a being possessing all these essential qualities—i.e., God—is statistically negligible.
Conclusion: There is, for all practical and statistical purposes, virtually no chance that God exists.
2. Examining Common Objections
God and Infinity
Many objections to Berg’s argument hinge on misunderstanding the nature of God. Religious traditions claim that God is not a finite being but an infinite, simple, and non-material source of all existence. Under this conception:
Berg’s statistical improbability argument, based on random chance, misapplies to a being whose qualities are necessary, not contingent.
Infinite attributes are not the result of coincidence; they are essential.
However, even granting this religious premise, Berg’s argument retains relevance in two areas:
Non-essential qualities: God may not need all the qualities attributed by religious doctrine (e.g., being a “meaning-giver” or “personally conscious”). Assigning unnecessary qualities increases improbability.
Logical coherence: Even if certain qualities are necessary, combining multiple infinite attributes into one entity may create internal tension, which strengthens the argument that such a being is highly improbable.
3. The Improbability of Divine Attributes
Infinite power, knowledge, and consciousness: Each attribute individually is extraordinary; the probability of one entity possessing all simultaneously approaches zero.
Redundant attributes: Some qualities attributed to God (e.g., being a conscious meaning-giver) are not required for the concept of God. Adding unnecessary qualities only reduces the plausibility of God’s existence.
Statistical reasoning: Evidence of improbable occurrences (e.g., miracles or personal experiences of God) cannot overcome an infinitesimal prior probability. Statistically, unlikely evidence cannot reliably confirm a near-impossible event.
4. Creator and Creation
The claim that a finite universe requires an infinite cause is not necessarily valid.
The jump from “finite thing exists” to “infinite creator exists” is not logically compelled. In fact, the existence of a finite universe may make the hypothesis of an infinite entity less likely, not more.
The doctrine of creation ex nihilo (creation from nothing) introduces extreme logical tension, which further diminishes plausibility.
5. Morality and God
Arguments linking God to objective morality fail under scrutiny: if morality requires God, God’s existence is itself improbable, undermining the argument.
Belief in God does not improve moral certainty; human beings can evaluate right and wrong independently.
If God allows suffering for unknown purposes, the certainty of moral judgment is actually weaker under theism.
6. The Problem of Correct Belief
Different believers hold mutually incompatible views about God’s qualities.
The probability that any individual correctly identifies God’s attributes is infinitesimally small.
Assuming God must conform to human expectations of qualities (e.g., being a meaning-giver) is arrogant and further reduces plausibility.
7. Evidence Objections
Claims of evidence for God’s existence (visions, miracles, religious experiences) do not overcome statistical improbability.
Extremely unlikely events cannot be reliably inferred from ambiguous or interpretable evidence.
Perceived “signs” or experiences may be misinterpretations or coincidences, which do not alter the overall improbability.
8. Conclusion
Assigning God all qualities deemed necessary or desirable by religious tradition makes the existence of such a being extremely improbable.
Even if something exists, it would likely not possess all these qualities and therefore would be unworthy of worship.
The Aggregate Qualities Argument thus provides a rational basis for skepticism about God, independent of specific religious claims.
APPENDIX
We only accept evidence as related to what is probably true. So if evidence points to something improbable - such as that an alien committed the Jack the Ripper murders, we are not entitled to believe that an alien did it. What we do is hold that the evidence is misunderstood or planted. And that there is better evidence out there that we know nothing about that puts a different spin on things.
Belief in God starts with perceiving miracles then a speculative theology is tacked on.
APPENDIX
God is said to serve as the ground of objective morality which is strange for he cannot be proven beyond reasonable doubt. An objective morality that is not certain enough is hardly important. In our minds, even if God and morality are inseparably linked, we can separate them. Hypothetically what if a choice arises? Forget God or forget morality. One should choose morality. In that case, God would not fully embody the ultimate standard of goodness and therefore could not truly be God.
Another thought experiment. Forget God-morality. Or just forget God.
God is supposed to have compassion and kindness. If he never created he would not use them. The Christians say that God doesn't need to make anybody or anything. So his virtues are no good to him. The Church replies that they are good in themselves and that is all that matters. That is not a kind of God who is relevant to human nature, to the human spirit.
APPENDIX
When someone says to atheists, "I believe in God. Even if there is only a tiny chance that God exists, we should believe," this argument frequently appears in apologetic literature. However, it raises a caution: if belief is based primarily on desperation or wishful thinking, the reliability of the evidence cited for God’s existence becomes questionable. Atheists, on the other hand, do not claim that disbelief is justified merely because there is a small chance God does not exist. This contrast invites reflection on credibility: in forming philosophical conclusions, whose judgment should carry more weight—the believer motivated by a strong desire to affirm God, or the skeptic evaluating the evidence without such a prior commitment?