of redemption achieved through the re-activation of the innate powers of the moral will. The overall effect of Kant’s work, accordingly, is a transmogrification of Christianity into its opposite. There are, without doubt, tensions within the work which make it unjust to say that without qualification, for, as the biblical quotations show and as Barth has asked, ‘Is it possible with impunity to be so far in agreement with St. Paul as Kant after all was in his doctrine of sin?’ (Barth 1952/1972 p.