 It could be argued that this view is reflected in Hegel’s preference for love over law, which is a particular feature of his early  writings.[21]  Finally, in The Bondage of the Will, Luther questions a conception of freedom as free choice (see  Luther entry §4),  arguing instead that the presence of this choice involves a lack of freedom as the agent is no longer guided by the good; this view may also be said to be echoed in Hegel’s own critique of free choice (Willkür), which underpins his claim that there is a way in which true freedom and necessity can be reconciled, as the truly free agent only sees one option available to them, namely what is required by the good. In these respects, therefore, it can be argued that there is a fundamentally Lutheran cast to this fundamental aspect of Hegel’s thought. However, Hegel surely departs from Luther in championing the role of reason in his speculative philosophy (albeit reason of a distinctive kind, which goes beyond the understanding), which is able to “sublate” Christianity within it—but this very sublation means that his philosophy takes up structures of theological thinking, some of which are also Lutheran, so that in turn Hegel remains an important influence within Lutheran  theology.[22]