
French physical chemist and priest Pierre Teilhard’s posthumously published 1976 Activation of Energy: Enlightening Reflections on Spiritual Energy, where he attempts an upgrade formulation, of religion restated in the guise of science, akin to Gottfried Leibniz’ “monads”, or monadology, mixing “spiritual” talk, e.g. spirit-matter or spirit-energy, in with physical chemistry, in argument. [1]

French physical chemist and priest Pierre Teilhard’s posthumously published 1976 Activation of Energy: Enlightening Reflections on Spiritual Energy, where he attempts an upgrade formulation, of religion restated in the guise of science, akin to Gottfried Leibniz’ “monads”, or monadology, mixing “spiritual” talk, e.g. spirit-matter or spirit-energy, in with physical chemistry, in argument. [1]

In terminology, God’s energy refers to “energy”, either of a conceptualized metaphysical or supernatural kind or energy of the physical kind, conceptualized as God-directed, God-infused, or the embodiment of god, or something along these lines; the antonym of which is Gibbs energy.

Overview
God's energy, in short, as contrasted with Gibbs energy, refers to any number of new age types of syncretisms of “energy”, as defined by science, and “power”, or energy per unit time, conceptualized as the "will of God" or “design of God”, etc., all tending to be of In religio-mythology origin, as defined by religion, or a mixture of religion and science.

Earlier depictions of God’s energy, so to say, might include Egyptian pharaoh Akhenaten’s 1336 BC depictions of the solar deity Aten with the rays of sun stylized as the hands of god. The lightning bolts of Zeus might also have some type of Gods energy conceptualization to them.

In modern days, the new age theories about the energy or power of God would seem to number into the 100s, some becoming extremely abysmal, such as when ontic opening arguments, e.g. the use of Heisenberg uncertainty principle or zero point energy, etc., are mixed into the picture.

Into the late 20th century, beginning generally with Ilya Prigogine’s 1972 statement that the free energy function, Helmholtz free energy function in particular, is not applicable to the explication of social organizations, chemical thermodynamics and “god talk” began to become intermixed in a subtly incongruent manner (see: human free energy). The most conspicuous of these is Indian-born Pakistani organometallic chemist Mirza Beg's 1987 assertion that God's energy (or Allah's energy) underlies Gibbs energy and thereby mediating his will via the chemical thermodynamics operations of humans, albeit in such a way that fall-back citation to Quranic proscriptions are mandatory in all questions of morality and right and wrong.

Teilhard
A few sharp attempts, amid abysmal attempts, at mixing God and energy together exist. Among these, the work of French physical chemist and priest Pierre Teilhard is one of the better examples. Teilhard’s 1936 book The Phenomena of Man, attempts to mix energy theory (physical chemistry), evolution theory (Darwinian logic), and god theory together (teleology), producing a rather intricate argument. Teilhard’s ideology, in overview, was such that “everywhere he saw God’s energy at work and a design that evolved toward fulfillment through Christ the son … [towards omega point].” (Ѻ)

Teilhard’s writings, to note, are very dense and deeply stitched. On “force”, wherein when a force moves an object through a distance the result is a measure of “energy” (or work), and “heat” (or fire), Teilhard has the following to say:

“I am far from denying the destructive and disintegrating forces of passion. I will go so far as to agree that apart from the reproductive function, men have hitherto used love, on the whole, as an instrument of self-corruption and intoxication. But what do these excesses prove? Because fire consumes and electricity can kill are we to stop using them? The feminine is the most formidable of the forces of matter. True enough. "Very well, then," say the moralists, "we must avoid it." "Not at all," I reply, "we take hold of it." In every domain of the real (physical, affective, intellectual) "danger" is a sign of power. Only a mountain can create a terrifying drop. The customary education of the Christian conscience tends to make us confuse tutiorism with prudence, safety with truth. Avoiding the risk of transgression has become more important to us than carrying a difficult position for God. And it is this that is killing us. "The more dangerous a thing, the more is its conquest ordained by life": it is from that conviction that the modern world has emerged; and from that our religion, too, must be reborn.”
— Pierre Teilhard (1934), "The Evolution of Chastity" (1934), as translated by René Hague in Toward the Future (1975) (Ѻ)

Here we see the inherent difficulty in dismissing the writings and arguments of Teilhard as "bunk", which tends to be easy to do with the run-of-the-mill "Gods energy" theorists.

On energy, Teilhard has the following to say: (Ѻ)

“The universal energy must be a thinking energy if it is not to be less highly evolved than the ends animated by its action. And consequently ... the attributes of cosmic value with which it is surrounded in our modern eyes do not affect in the slightest the necessity obliging us to recognize in it a transcendent form of personality.”

Teilhard, as summarized by Joseph Ratzinger, later Pope Benedict XVI, “looks on Christ as the energy that strives toward the noosphere and finally incorporates everything in its ‘fullness’.” (Ѻ) Again, we see, the difficulties associated with Teilhard classification.

God-based human free energy theories
South African chemical physicist Adriaan de Lange (1982) and Pakistani organometallic chemist Mirza Beg (1987) are two examples of thinkers who conceptualized the free energy of chemical reactions as applying to the governance of reactions between people, albeit conceptualized as being an energy, power, force or spirituality governed by God, the Christian “God”, i.e. the father of Jesus Christ, in de Lange’s case, and the Islamic god “Allah”, in Beg’s case. These, in short, are God-based human free energy theories.

Inanity | Quotes
The following are a few, haphazard, randomly picked, illiterate examples of term usage quotes:

“God’s energy is transmuted directly to us through the power of their radiation. We can understand this more completely by taking a scientific example. Newton's law of thermodynamics tells us …”
— Andrew Vidich (2008), Light Upon Light (Ѻ)

“Not only do missional churches tap into the unlimited supply of God’s energy source, they produce energy. According to Brian McLaren, ... ministry begun, and every new church started, the first law of thermodynamics is broken. New energy is…”
— Milfred Minatrea (2012), Shaped By God’s Heart (Ѻ)

“... better to connect to God’s energy source (infinite) than to humanity's energy source (nonexistent). ... The second law of thermodynamics is equally interesting, and again reveals something of spiritual importance. This law, known as the law of...”
— Richard Swenson (2014), More Than Meets the Eye (Ѻ)

References
1. Teilhard, Pierre. (1976). Activation of Energy: Enlightening Reflections on Spiritual Energy. Harvest Books.