We observe diverse things coming together in certain kinds of order. These composite entities either have an external cause of that order or they do not. That much is obvious. What is more controversial, but still seemingly obvious to those of us without a strong prejudice against even quasi-religious statements is that these composite entities really do have external causes of their order. I call this statement "quasi-religious" because of its implications.
1. Composite entities have order. (Premise)
2. If a composite entity has order, its order most likely has an external cause. (Premise)
3. The universe as a whole is a composite entity with order. (Premise)
4. Therefore, the universe's order most likely has an external cause. (From 1 - 3)
The external cause - called the "Logos" by the ancient Greeks - of the universe must itself be non-composite, or simple, if we are going to avoid the regress problem. This is already apparent, though, since if a thing such as the Logos is not extended in space, it cannot be composed of any (physical) parts. The non-temporality of the Logos is also indicative of its eternality. And, of course, the Logos must also be very powerful if it is going to cause order in something as vast as the universe.
Obviously, whenever we introduce the notion that the Logos is intelligent, we are going to come across more resistance. However, if there exists an immaterial, eternal, and very powerful entity that causes the order throughout the entire universe, shouldn't atheists concede that something exists that is at the very least God-like? I would even be thrilled to see a retraction of the term "delusion" so often attached to descriptions of theistic belief.
It's also important to keep in mind that arguments like the one above should not be taken in isolation from one another. The argument from order may be combined with, say, the fine-tuning argument as part of a cumulative argument for God's existence.