 Regardless of these jurisprudential issues, vague principles such as those mentioned are not going to decide the question of whether specific changes actually do advance the “ways of pleasantness”. De facto it is surely almost impossible to insulate such considerations from human interests, which would of course disqualify them as considerations that should determine religious acts on Leibowitz’s intentional model. Moreover, one might even question the very idea that the mitzvoth should serve the clearly human purpose of the continued existence of Judaism, since it undercuts Leibowitz’s notion that the only purpose of the mitzvoth is the knowledge that service of God consists in their performance. Then again, Leibowitz could presumably respond by appeal to his identification of the performance of mitzvoth with faith in God. This means that in the absence of the continued existence of the Jewish people, the performance of mitzvoth would cease. Thus the continued existence of the people is indeed only a “purpose” inasmuch as its own purpose is the performance of mitzvoth, i.e., service of God. Leibowitz, then, could possibly find a way of ensuring that all changes are ultimately directed towards the service of God as his system demands. As a good positivist though, he may balk at this ability to make almost any act into an act of divine worship, since his original sharp and well-defined distinction between acts of worship and acts that answer to human or social needs will likely now suffer Anthony Flew’s “death by a thousand qualifications” (Flew, 1950).