 A contemporary empiricist or naturalistic philosopher might have little cause to challenge Luther’s assumptions concerning the nature of reason, and so accept this demarcation between philosophy and theology. However, a more rationalistic philosopher might question whether Luther underestimates the a priori capacities of reason, thus giving reason more of a role within the theological realm when it comes to our knowledge of God. In response, Luther makes several related claims. First, while he does not reject such a priori knowledge altogether (which he takes to be innate), he stresses it is severely limited, partly because it can only bring us a rather general knowledge of  God,[11]  and partly because it can never lead to the kind of certainty regarding God which can be found through faith and taking seriously his promise to us, particularly when it comes to matters of  salvation.[12]  Second, he has theological reasons connected not just to the Fall itself but also to his conception of the “hiddenness” of God, to question the scope of such rational capacities, so that reason knows “that there is a God, but it does not know who or which is the true God” (Lectures on Jonah (1526, WA 19:206/LW 19:54–55). Third, in attributing these capacities to ourselves, there is the danger of a kind of theological pride which will disastrously distort our proper relation to God. Fourth, to take reason to be capable of more than helping us navigate the world is to misunderstand its function in our epistemic economy, an economy which can ultimately be traced back to God’s  design.[13]  Finally, and perhaps most importantly, reason must struggle to make sense of the sheer gratuitousness of God’s forgiveness of our sins, which transcend its sense of justice and fairness, and will as a result lead us to question and doubt that forgiveness, with disastrous  consequences.[14]