1) If I may reflect on this Sun-Sunbeam analogy that has been presented by adherents of the Grail Message to explain the nature of God, I’ll have to say that I am not convinced that the sunbeams or the sunrays are essentially different from the sun. There is no sensible way to talk of the sun (crudely put, a hot burning radiating ball of fire) existing without its sunbeams or rays. I contend that the sun’s rays have always existed together with the sun. In other words, there was never a time a pre-existing sun suddenly decided (as it were) to produce emanations.
When the star called the sun was born, that same instant did it begin to radiate away its beams. The nature of the sun is such that it produces emanations; it is incandescent. The sunbeam essentially flows out of the sun containing the very essence of the sun. To put it differently: it would be a strange star, indeed a star not worthy of its name, if it could be demonstrated that the Sun did not have its rays or beams co-existing with it at all times. If we then cannot properly speak of the sun without the sunbeams, I think the analogy that portrays God as the Sun and Creation as the Sun’s beams (sun’s radiations or emanations) is altogether faulty.
2) I also have a philosophical disagreement with any view that essentially reduces God to energy. The word energy has a rich physical meaning which can be brought to bear in these discussions as they provide an illustrative framework upon which to anchor concepts. God is not to be conceived of as merely some inanimate, unconscious, driving force or energy or motivating principle. He is not to be thought of as some primordial energy that somehow dissipates into Creation. To be fair, the human language can prove to be inadequate to convey our deeper thoughts on the subject, nonetheless we should really try and simplify our definitions as much as we can, taking care not to conflate ideas. The view of God as “primordial energy”, or “primordial light” or “primordial time” may sound very poetic and numinous but they are altogether mistaken in that these qualifiers essentially depersonalize or de-animate God. The only way to redeem this view or to imbue it with any merit is to say that these descriptors are to be regarded as God’s attribute in some poetic or metaphorical manner of speech. Ontologically speaking, these descriptors fail hopelessly in establishing the nature of the being we are talking about because on that view God is some nebulous inanimate or non-sentient entity.
3) God is first and properly speaking, a mind or a sentient (conscious) being. You can also call him the Primordial Consciousness or Primordial Life. He is personal—which is to say that he has self-will, free will, rationality, and consciousness. I must point out rather quickly that when I say that God is personal, you shouldn’t take that to mean that he is a human being or a human person. Personhood is not limited to Homo sapiens or for that matter, any other physically instantiated particulars. Philosophically speaking, personhood involves a self-conscious and rational being, or a unit of self-consciousness; and thus the expression cannot be straitjacketed and appropriated solely to evince some naturalistic presuppositions. Once you have established this, you can then go ahead to speak of other divine attributes that he properly possesses. Some of these attributes are that God is metaphysically or logically necessary, immaterial or incorporeal, eternal, non-spatial, immortal, omniscient, morally perfect, omnipresent or ubiquitous, and maximally powerful. So please let us stop borrowing excessively from the rich language of physics here in analogizing God to some Primordial force, energy, pressure, light, magnetism, singularity, electricity, gravity, momentum, etc. In my opinion these analogies to physical phenomena can be altogether counterproductive and belittling.
4) God’s infinite attributes are qualitative rather than quantitative. I find that often when people talk about divine infinity, they picture a God that has parts or components, and/or is spatially extended. Thus, they imagine that while speaking of God’s infinity, you are talking about some mathematical concept of infinity. For example, the set of all numbers (if you successively count upwards from 1) is infinite. God is not said to be infinite in that quantitative sense. He is not proposed to be made up of an infinite array of discrete or finite particulars; his infinite power is not to be understood as saying that he possesses an infinite amount of quantized energy; his omnipresence is not to be understood as saying that God literally physically occupies every inch of space-time. Infinity as it applies to God is merely qualitative as it seeks to express the total, undifferentiated and maximal nature of God. Indeed, as some have already pointed out, one can readily see vestiges of God’s superlative or infinite divine attributes in human beings and in the created order.