 On the basis of these remarks, one immediately sees that Leibowitz’s thought will be devoid of much that passes for traditional Jewish or general theology. Faith cannot be formulated around propositions that speak of God and his providential relationship to the universe. Holiness is confined to God and cannot be predicated of anything that exists in the world (which also, incidentally, explains his opposition to any ethnocentric interpretation of the idea of Chosen-ness based on some intrinsic “property” of holiness that Jews inherit). Any attribution of holiness to objects that might be found in Jewish texts is to be understood as attributing functional rather than essential holiness to the object in  question.[6]