Eric Perl, in his book Theophany, quoting and explicating Saint Dionysius the Areopagite:
God is the “illumination of the illumined and principle of perfection of the perfected and principle of deiﬁcation of the deiﬁed and simplicity of the simpliﬁed and unity of the uniﬁed… and, to speak simply, the life of living things and being of beings.” He is present to all beings as being, the universal character common to all beings such that they are beings: God “neither was nor will be nor came to be nor comes to be nor will come to be; rather, he is not. But he is being to beings.” Likewise he is present to all living things as life, the universal determination by which they are living things as distinct from non-living things. But the determining, constitutive divine presence is not limited to such exalted attributes as being and life, but includes all the features of each thing, which constitute it as that distinct thing, as itself, and hence as a being.
…Here these “paradigms” or logoi contained without distinction in God, are explicitly identiﬁed as the deﬁning or determining principles which make beings to be. God is thus present in each being as its determining or deﬁning logos, by which it is itself and so is. All the features of all things, therefore, are God—in—them, making them to be by making them what they are, so that God is not only being in beings and life in living things but “all things in all things.” This constitutive presence of God in all things is what Dionysius variously calls the “powers,” “participations,” “processions,” “providences,” “manifestations,” or “distributions” of God. All these expressions refer to God’s causal presence.