 While Kant’s upbringing and education came from within Pietism rather than the orthodox Lutheran  Church,[14]  Pietism was still a reform movement within the Lutheran tradition, and in certain respects saw itself as returning to the views of Luther himself, and away from what that Church had become (see Lindberg 2005 and Shantz 2013 for further discussion). One issue this re-opened was the role of reason in relation to faith, and the limitations of reason and hence academic theology in religious matters, while also taking seriously the fallenness of human beings, and the need for spiritual rebirth. As has been emphasised recently (see Kanterian 2017), Kant’s adoption of this so-called “weakness motif” may be seen as an importantly Lutheran theme in his work, and is reflected in the limitations he places on human reason and on our capacities for moral goodness; nonetheless, Kant does not use his claims concerning the constraints on reason to prioritise theology over philosophy, or to give revelation or scripture a special status, while he also departs from Luther over the issue of free will and of grace.