God is Omega in that all things achieve their final integration in him, and by him – not just at the eschaton, but always. It is by virtue of this integration that creaturely events are in the first place coordinated so as to form any coherent world. Thus the integration of the Omega is the forecondition of Creation. That’s why Omega is coterminous with Alpha.
The ultimate integration is accomplished in God’s omniscience about all that happens. It is in and by that omniscience that all happenings are coordinated (for, certainly, no finite creaturely occasion is capable of the complete comprehension of all things that is prerequisite to any such integration). That’s why we call the coordination of things Divine Providence: Divine For-seeing. There being in eternity no such thing as “before,” we needn’t think of Providence as fore-sight; we may think of it as for-sight, and so capture those dear connotations of mercy, donation, harmony and grace carried along with justice, judgement, wrath, reprobation and almighty power in the term “Providence.” God does not coordinate things just for kicks; he does it for us his lambs. Thus the weird admixture of joy, exaltation, and terror in our supernatural dread.
If eternity is the forecondition of time – as it must be, by definition – then by the same token is it also the possibility of time, and of creaturely actuality. But then also if eternity is the possibility of time, it must therefore likewise be the actuality of time, and of all creaturely actuality. This is no more than to say that actuality cannot come to pass except in eternity, from eternity – and, there being nothing extraneous to eternity, from nothing else, at all – and as a process of eternity. Time, then – which is to say, any location in time, any tensed perspective upon other creaturely occasions, or equivalently any causal relation with other creaturely occasions – is a perspective of eternity, from eternity, and upon eternity.
Such, then, is advaita Christianity (and Islam, and Judaism). “A-dvaita” is “a-dual.”
So there is no actuality apart from God. If there were such a thing, it would constitute a reproach to God’s ultimacy in respect to everything whatsoever, and would dethrone him: a metaphysical impossibility. So finite creatures, derivative from God, do not subsist independently from God, by virtue of some sort of ontological inertia, even for a moment. To be independent of God is to possess a power that is not from God. By the definition of “God,” there can be no such thing.
Thus a thing is actual only in virtue of its participation in God’s actuality. *In* him we live, move, and have being.
None of this, of course, is to say that we have no true being, or that there exists nothing but God. Those notions are *obviously* false. It is to say only that we exist in virtue of our participation of the whole. We literally “take part” (partake), we “capture part” (participate). There is no other way to exist: no finity could take more than a bit of infinity, obviously; and there can be no finity that is not subsumed by infinity.
 They could never have occurred to anyone who did not actually exist; that they have occurred means that someone does actually exist, so that they are false.