Creation of something out of nothing can only be accomplished by an Infinite Being. In other words, we have examples of finite numbers in the real world. Why should we not also have an example of the infinite? If we needed 16 apples in 8 boxes equally, we would place 2 in each. But how did we get 1 or anything at all from 0? Answer: the Infinite. It's the only possible answer, and mathematics confirms it.

Actually, there's a long history of considering as God as analogous to the Infinity. A paper from Cambridge and a brief article excerpted below for discussion. Thoughts? I don't entirely agree with the author, but it's an interesting article.

https://www.cambridge.org/core/journals/religious-studies/article/infinity-in-theology-and-mathematics/2CF5AEEAD8E94E7FABB67F1EAFACDD00https://math.dartmouth.edu/~matc/Readers/HowManyAngels/Blanc.html"INFINITY IN THEOLOGY AND MATHEMATICS

Can we apply the same concepts to both the finite and the infinite? Is there something distinctive about the infinite that prevents attribution to it of concepts that we can attribute to the finite? If so, then this could be a reason for our difficulties in talking about God — God is infinite, and our concepts, applying, as they do, to the finite objects of our experience, cannot be `extended' to the infinite. God's infinity is sometimes used as an explanation of theological difficulties like the problem of evil or the paradoxes of omnipotence: we do not really know what we mean when we attribute infinite goodness or power to God.

The mathematical concept of the infinite may be able to shed some light on the theological concept. In mathematics, there is a clearly developed concept of the infinite. We might expect that if there are problems of expressibility related to infinity, they will appear in mathematics as well as in theology. Since the mathematical concept is clearer, the source of any difficulties with it may be clearer as well ...

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**The theological infinite**The actual infinite, as I have said, can be conceived as collection of an infinite number of parts, the completion of some process that builds the infinite from the finite. The only problem with actually infinite sets, if there is a problem with them, is that there is not enough time to build them. Nevertheless, they are still the kinds of things that could be built from a collection of parts. The theological infinite, however, is not conceived as an infinite collection, but rather as the unbounded or unlimited; it is not in any sense constructible from the finite because it is not a collection at all, not an extension of the finite ...

Descartes puts this as a distinction between the infinite and the indefinite, between a positive and a negative idea. The actual or potential infinite of mathematics is more properly called indefinite; only God is infinite. Indefinite things are those in which we observe no limits, and perhaps can conceive no limits; but we cannot prove that they must have no limits. What we can call infinite, on the other hand, is that in which we not only observe no limits, but also can be certain that there can be no limits.4 [Descartes, Principles of Philosophy, in The Philosophical Works of Descartes, 1, trans. Elizabeth S. Haldane and G.R.T. Ross (Cambridge: Cambridge University Press, 1931), 1, xxvii.]

God is the only thing I positively conceive as infinite. As to other things like the extension of the world and the number of parts into which matter is divisible, I confess I do not know whether they are absolutely infinite; I merely know that I can see no end to them. . . .5 [Descartes, letter to More, 5 February 1649, in Philosophical Letters, trans., ed. Anthony Kenny (Minneapolis: University of Minnesota Press, 1981), p. 242.] ...

But what about number? We do seem to be able to prove that number is infinite, in virtue of the fact, for example, that the series of positive integers can be put into a one-one correspondence with a proper subset of itself. This is a positive proof of infinity, of the sort that Descartes would reserve only for God. In separating God's infinity from the merely indefinite of mathematics, Descartes perhaps means to retain God's infinity as something absolutely unique, mysterious and strange, in the face of which we stand in awe ...

In a sense our idea of the infinite is for Leibniz derived from the finite and from the impossibility that we should ever come to the end of our ability to continue adding or dividing. But our ability thus to build the infinite from the finite, to understand that we can keep applying the same rules or processes over and over, getting a new result each time, is grounded in the idea of the theological infinite. The idea of the theological infinite, which grounds the mathematical infinite, is an idea of an attribute of God. (That is, God is infinite; and God's other qualities are in God in the manner proper to an infinite being. Qualities are determined and limited by the nature of the being in which they inhere; in an infinite being, there is no limitation of the quality by the nature of the being.8 [This explication of God's infinity is close to Aquinas's: cf. Summa Theologica 17.] ) This absolute infinite `precedes all composition and is not formed by the addition of parts'. It is not, that is, a completed whole, but rather, `an attribute with no limits'.9[Leibniz, New Essays on Human Understanding, trans. Peter Remnant and Jonathan Bennett (Cambridge: Cambridge University Press, 1981), 157ff.] ...