 After his ninetieth birthday, Hartshorne emphasized a somewhat different approach in arguing for God’s existence that incorporates his ideas about dual transcendence (Hartshorne 1993; Hartshorne 2011b). He notes that from a purely formal point of view, any pair of metaphysical contraries may apply to God or to the world. For example, either God is in different respects necessary and contingent (NC), wholly necessary (N), wholly contingent (C), or neither necessary nor contingent (O). The same is true of the world: necessary and contingent (nc), wholly necessary (n), wholly contingent (c), or neither necessary nor contingent (o). This yields sixteen formal options which Hartshorne arranges in a four by four matrix. Historically significant forms of theism can be found on the matrix—classical theism, for example, is N.c and free will theism is NC.c. Only one of the sixteen options can be true, so Hartshorne develops criteria for judging the various possibilities. For example, if the contrast itself should be preserved, then options like N.n, C.c, and O.o are unacceptable. Of course, Hartshorne’s conclusion is that NC.nc is the true option. Arguably, the value of these matrices is as much in mapping concepts of God and the world as it is in arguing for a particular option, for they allow a more detailed idea of the views that contradict one’s own. Hartshorne maintains that one reason classical theism remained unchallenged for so long was because philosophers had not considered all of the options (Hartshorne 1997, ch. 5). If any two matrices are combined, the number of formal options jumps to 256. If we generalize for any number of pairs n, then the number of concepts of God and the world is 16n.