 Hegel (1770–1831) and Schelling (1775–1854) sought to retain the close relationship between God and the world that Spinoza proposed without identifying God with the world. Their concept of God as developing in and through the world provided the means for accomplishing this. Prior to this time, God had been understood as unchanging and the world as changing while existing in God (J. Cooper 2006, 90). Schelling’s understanding of God as personal provided the basis for the unity of the diversity in the world in a manner that was more open than Hegel’s understanding. Schelling emphasized the freedom of the creatures in relation to the necessity of God’s nature as love. For Schelling, God’s free unfolding of God’s internal subjective necessity did not result in an external empirical necessity determining the world (Clayton 2000, 474). This relationship resulted in vitality and on-going development. Hartshorne classified this as a dipolar understanding of God in that God is both necessary and developing (1953, 234). J. Cooper describes Schelling’s thought as dynamic cooperative panentheism (2006, 95). Hegel found Schelling inadequate and sought a greater unity for the diversity. He united Fichte’s subjective idealism and Schelling’s objective idealism to provide a metaphysics of subjectivity rather than substance (Clayton 2008a, 125). Hegel’s unification of Fichte and Schelling resulted in a more comprehensive and consistent system still based upon change in God. God as well as nature is characterized by dialectical development. In his rejection of pantheism, Hegel understood the infinite as including the finite by absorbing the finite into its own fuller nature. This retained divine transcendence in the sense of the divine surpassing its parts although not separate from the parts (Whittemore 1960, 141–142). The divine transcendence provided unity through the development of the Absolute through history. Karl Krause (1781–1832) in 1828 labeled Schelling’s and Hegel’s positions as “panentheism” in order to emphasize their differences from Spinoza’s identification of God with the world (Atmanspacher and von Sas 2017, 1032). J. Cooper describes Hegel’s panentheism as dialectical historical panentheism (2006, 107).