Theology is one among those human undertakings traditionally described as “sciences.” Not only the natural sciences are “sciences.” Humanistic sciences also seek to apprehend a specific object and its environment in the manner directed by the phenomenon itself; they seek to understand it on its own terms and to speak of it along with all the implications of its existence. The word “theology” seems to signify a special science, a very special science, whose task is to apprehend, understand, and speak of “God.”
But many things can be meant by the word “God.” For this reason, there are many kinds of theologies. There is no man who does not have his own god or gods as the object of his highest desire and trust, or as the basis of his deepest loyalty and commitment. There is no one who is not to this extent also a theologian. There is, moreover, no religion, no philosophy, no world view that is not dedicated to some such divinity. Every world view, even that disclosed in the Swiss and American national anthems, presupposes a divinity interpreted in one way or another and worshiped to some degree, whether wholeheartedly or superficially. There is no philosophy that is not to some extent also theology. Not only does this fact apply to philosophers who desire to affirm — or who, at least, are ready to admit— that divinity, in a positive sense, is the essence of truth and power of some kind of highest principle; but the same truth is valid even for thinkers denying such a divinity, for such a denial would in practice merely consist in transferring an identical dignity and function to another object. Such an alternative object might be “nature,” creativity, or an unconscious and amorphous will to life. It might also be “reason,” progress, or even a redeeming nothingness into which man would be destined to disappear. Even such apparently “godless” theologies are theologies.
— Karl Barth, “Evangelical Theology: An Introduction,” 3-4