All things have their being by and from God. This is a restatement of the doctrine of omnipotence.
All things have their being in and by way of God: in him we live, move and have being. This is a restatement of the doctrine of ubiquity.
All things have their being for and toward God; he is the end toward which they tend, and that end is the reason of and for their being. This is a restatement of the doctrine of pronoia.
God is then the origin, ground and end of all things; and all things are therefore integral to his life, and partake therein, whether or not they wish to do so, or realize that they do. This participation in the life of God is the mode of their existence, for God is the being of beings. By this participation are they known to him, as aspects of his own life; by that knowledge are their acts of existence completed, for no act of existence is fully complete until it is known and reckoned by God. So the inception of creatures by God and their completion in him are aspects in the singular, integral act of their creation, of which their inception, evolution and completion are phases.
The integration of all things in the life of God is a restatement of the doctrine of omniscience.
By omniscience, all things are in their truest nature integrated into the being and life of God, and are thus – in their truest natures, mind, albeit not necessarily in the relatively defective natures of their creaturely actualities – rendered consubstantial with him.
What then is the nature of the defect in defective creaturely actuality? It is an error about our consubstantiality with God – about the fact that we begin, proceed and end in, from, by, and toward him. It is the illusion that we and our fellow creatures each subsist independently, and are therefore our own creation, beholden only to ourselves. Because it errs in regard to the true order of things, such vanity generates acts that disagree with reality, and thus inflict harm upon the world – sinful acts.