 With the introduction of Transcendental Idealism’s epistemic strictures, Kant came to the conclusion that religion must fall outside the scope of theoretical reason. However, instead of atheism or agnosticism, Kant advanced a novel philosophical theology that grounds religion on the “needs” of practical reason. In the B-Preface to the Critique of Pure Reason, he in fact intimates that his interest in religion is part of what motivated Transcendental Idealism. That is, as quoted earlier, Kant sought to establish the limits to knowledge “in order to make room for faith” (Bxxx). Such a faith has its source in the needs of pure practical reason (AK 8:137 [1785a], AK 5:142 [1788], AK 6:139 [1793]), and it is through these needs that Kant maintains that we can extend our cognition for practical purposes, allowing us to form a warranted conception of God and the afterlife in the service of the highest good (A814/B843–A819/B847). Kant coins the term “pure rational faith” (AK 8:142) in What does it mean to Orient oneself in Thinking (1785a) and later uses this term as well as the “pure philosophical doctrine of religion” (AK 6:10 [1793]), “pure religion of reason” (AK 6:12), “pure rational system of religion” (AK 6:12) and simply “pure rationalism” to refer to his positive philosophy of religion. Note, however, that Kant always intends by these terms specifically practical rather than theoretical reason, as the “needs” which serve as the basis for faith pertain to our practical, moral lives.