 A number of feminists advocate panentheism by critiquing traditional understandings of transcendence for continuing dualistic ways of thinking. Feminist panentheists conceive of the divine as continuous with the world rather than being ontologically transcendent over the world (Frankenberry 2011). Sallie McFague’s use of metaphors in both theology and science led her to describe the world as God’s body. McFague bases the metaphorical nature of all statements about God upon panentheism (2001, 30). Furthermore, for McFague, panentheism sees the world as in God which gives priority to God’s name but includes each person’s name and preserves their distinctiveness in the divine reality (2001, 5). God’s glory becomes manifest in God’s total self-giving to the world so that transcendence becomes immanence rather than being understood as God’s power manifest in distant control of the world. Grace Jantzen also uses the metaphor of the world as God’s body. Additionally, Jantzen (1998) and Gloria Schaab (2007) have proposed metaphors about the womb and midwifery to describe God’s relation to the world. Anna Case-Winters challenges McFague’s metaphor of the world as God’s body. Case-Winters acknowledges that this metaphor maintains God’s personal nature, offers a coherent way to talk about God’s knowledge of and action in the world, recognizes God’s vulnerable suffering love, and revalues nature and embodiment. But at least McFague’s early use of the world-as-God’s-body metaphor tended towards pantheism and even her later introduction of an agential role for the divine still retains the possibility of the loss of the identity of the world. Case-Winters uses Jay McDaniel’s (1989) distinction between emanational, arising out of the being of the One, and relational, present through relationship, understandings of God’s immanence in the world to establish a form of panentheism with a clearer distinction between God and the world. The world is an “other” in relation to God rather than being a direct expression of God’s own being through emanation for Case-Winters (30–32). Nancy Frankenberry contrasts McFague’s and Case-Winter’s two concepts of transcendence to the traditional hierarchical concept of transcendence. McFague’s concept is one of total immanence while Case-Winters holds a dialectic between individual transcendence and immanence (2011). Frankenberry suggests that pantheism may provide a more direct repudiation of male domination than panentheism provides (1993).