Short answers, pulled from the story.
German philosopher Karl Christian Friedrich Krause coined the term panentheism in 1828. He created this word to distinguish his views from the rigid identity claimed by Baruch Spinoza and the views of Georg Wilhelm Friedrich Hegel and Friedrich Wilhelm Joseph Schelling.
Karl Christian Friedrich Krause proposed that the divine intersects every part of the universe while simultaneously extending beyond space and time. This distinction creates a third path where the universe is contained within God, yet God remains greater than the sum of all things, unlike pantheism which collapses God into the universe.
Charles Hartshorne lived from 1897 to 2000 and argued that God could become more perfect over time through process theology. He formulated God as a being who possesses absolute perfection in some categories yet relative perfection in others, allowing God to be affected by the world and grow in response to human actions.
The Purusha Sukta, a hymn from the Rig Veda compiled before 1100 BCE, described the Purusha as both immanent in the manifested world and yet transcendent. The Advaita Vedanta school and other schools like Nimbarka's differential monism and Ramanuja's qualified monism maintained that the relationship between Brahman and creation is panentheistic.
The Kabbalistic system of Moses ben Jacob Cordovero and the Hasidic movement founded by the Baal Shem Tov in the eighteenth century taught that the infinite Ein Sof exists in a state that is both transcendent and immanent. The doctrine of tzimtzum associated with Isaac Luria suggested that God contracted to make space for the universe yet remained present within it.
Islamic mysticism developed the concept of Wahdat ul-wujud or the Unity of All Things, which is primarily associated with the Asharite Sufi scholar Ibn Arabi. This concept teaches that the divine is present in all things while remaining transcendent, a belief adhered to by Sufi Orders such as the Bektashis and the Universal Sufi movement.