“Talk of God as the reality that includes and determines everything, as the ground and goal of everything, and as id quo maius cogitari nequit, is to be understood as the answer to the question, inseparable from the human being as a person, regarding the whole of reality; moreover, it is only in relation to the most comprehensive of all questions that talk about God can become articulate. Metaphysics is the name given to the science which inquires not about individual beings or realms of being but about being as such and as a whole. Talk about God presupposes the metaphysical question about being and at the same time keeps this question alive. In our present situation, therefore, theology as talk about God also acts as protector and defender of philosophy as the question about being as such. ‘The Christian is the person who by virtue of his faith is compelled to philosophize.’ This does not imply a choice of one particular philosophy, as, for example, Aristotelian philosophy and metaphysics; it does, however, imply an option for a philosophy that in opposition to every narrowing and obscuring of the human horizon keeps open the question about the meaning of the whole and precisely in this way serves the humanness of humanity.”
—Walter Kasper, The God of Jesus Christ (Crossroad, 1984; Eng. Trans. 1994), p. 15.