 Benedikt Göcke’s effort to identify a specific characteristic of panentheism notes the similarities of classical theism and panentheism and concludes that the crucial difference is a modal difference in that the world is not necessary for God in classical theism while the world is necessary for God in panentheism (2013). Raphael Lataster challenges Göcke’s limitation of the distinction between classical theism and panentheism by claiming that panentheism’s rejection of divine immutability distinguishes panentheism from classical theism (2014). Göcke rejects this distinction as failing to recognize that spatial references are not adequate in dealing with metaphysical rather than physical or logical necessity (2014). Göcke makes the requirements for the distinction between classical theism and panentheism more specific by calling for a consistent definition of “in” by panentheists and by noting the presence of logically contradictory but self-consistent interpretations of key notions by various panentheists (2015). Yujin Nagasawa develops the concept of modal panentheism by describing modal panentheism as holding that God is the totality of all possible worlds and that all possible worlds exist to the same extent that the actual world exists. Thus, God includes all possible worlds and any actual worlds. But Nagasawa also notes that modal panentheism has some similarities to classical theism which limits any modal distinction between classical theism and panentheism (2016). R. T. Mullins provides further evidence and refinement in identifying the distinctiveness of panentheism by pointing out similarities among panentheism, open theism, and neo-classical theism and by critiquing Göcke’s modal distinction as failing to say anything unique about God. Both modal distinctions and considering the world as God’s body fail because they do not say anything unique about the nature of God (2016). Mullins offers an analytic response to the challenge regarding the distinctiveness of panentheism by suggesting that panentheism can distinguish itself from classical theism by making absolute space and time attributes of God and by recognizing the distinction between absolute time and space and physical and temporal realities contained within absolute time and space. Such a distinction offers a literal understanding of “in” in contrast to classical theism (2016). Oliver Crisp critiques Mullins’s identification of absolute space and time as attributes of God because that appears to make God spatial and temporal (2019, 30–31). Pfeifer finds that Mullins’s identification of absolute time and space is helpful but lacks clarity as to whether absolute time and space are attributes of God or the substance of God (2020, 130).