1874, Robert Flint, The Philosophy of History in France and Germany, p. 476; 484:
What was most distinctive in his own mode of apprehending the absolute Being and Cause, was the earnestness with which he strove to mediate between Pantheism and Theism, and to combine what he regarded as the truth in both into a completer conception, into Pan-en-theism.
...
The third great age of humanity (das Reifalter) is that in which all its powers are fully and harmoniously developed... and in which panentheism is universally and cordially accepted as the only true and adequate doctrine either of science or of society.
Pantheism or panentheism... is condemned by the Church, as well as by the teachings of Schopenhauer and of the modern Hartmann.
1897, Oswald Külpe, Introduction to Philosophy: A Handbook for Students of Psychology, Logic, Ethics, æsthetics..., p. 170:
Krause... has tried to reconcile theism and pantheism in a panentheism, which places God at once above the world and in the world.
1899, Paul Carus, George John Romanes, The Dawn of a New Era and Other Essays, p. 12:
On another occasion the same speaker dwelt on the idea of this panentheism with reference to the soul.
1964, Charles Hartshorne, Man's Vision of God and the Logic of Theism, p. 348,
Just as AR is the whole positive content of perfection, so CW, or the conception of the Creator-and-the-Whole-of-what-he-has-created as constituting one life, the super-whole which in its everlasting essence is uncreated (and does not necessitate just the parts which the whole has) but in its de facto concreteness is created - this panentheistic doctrine contains all of deism and pandeism except their arbitrary negations. Thus ARCW, or absolute-relative panentheism, is the one doctrine that really states the whole of what all theists, if not all atheists as well, are implicitly talking about.
1973, Peter Faulkner, William Morris: The Critical Heritage, p. 349:
The God-like—God—was seen through nature, and the Christian world bowed before Pan-en-theism.
1986, Julius Lipner, The Face of Truth, p. 175:
Comparisons and indeed contrasts may be made between Ramanuja's and AN Whitehead's (and Whitehead-derived) theological views, especially in connection with pan-en-theism, but, as indicated earlier, explicit dialogue is not to my purpose in this book.
2003, Bruce J. Nicholls, Contextualization: A Theology of Gospel and Culture, p. 59:
Pan-en-theism is the ground of much contemporary universalism, the hope of dialogical theology.
2005, Stanley A. Fry, A New Vision of God for the 21st Century, p.83:
Kraus' pan-en-theism, on the other hand, affirmed the notion that God included the whole of creation in himself, but, in some way, he was also transcendent to it.
2006, Jon Robertson, Fire and Light: An Off-road Search for the Spirit of God, p. 169:
Pantheism is the belief that everything is God; panentheism is a belief that God is in everything, but that God is also greater than everything. ... According to panentheism, God is the epitome of absolute love and goodness.
