 Panentheistic models of God (on which the world is in God but God goes beyond the world) have been popular for millennia, to the point that John Cooper calls them “the other God of the Philosophers” in the title of his book on panentheism (Cooper 2006, a general model, #20 in this entry). There are literally too many panentheistic models of God to count, from a star-studded list of historical thinkers including Plato, Pseudo-Dionysius, Ibn Arabi, Meister Eckhart, Nicholas of Cusa, Kant, Hegel, Peirce and more, with a resurgence in the last decade owing at least in part to Yujin Nagasawa and Andrei Buckareff’s Pantheism and Panentheism Project (2017–19  [see Other Internet Resources]). Though some complain that the “in” in panentheism is so ambiguous it is not obviously a single view (see Gasser 2019), Chad Meister suggests that the recent appeal of panentheism is a direct result of (1) some of the neoclassical revisions to the idea of God (more immanent, more passible, etc.) which can be explained by the world’s being in God, as well as (2) the advent of emergentist theories in science which make room not only for the emergence merotheisms sketched above (on which God emerges from the world) but also for their converse, the emergence panentheisms (on which the world emerges from God), among other reasons (Meister 2017: section 4).