 Leibowitz maintains, then, that we can say one thing about God – that he is radically transcendent, a statement the content of which is exhausted in the denial of any element of divinity to any other reality. Allowing for this denial of any positive theology that would relate God to history or nature, we still find one thing to which we can attach divinity, and that is Scripture. However, the most basic question regarding whether or not God revealed the Torah in any historical sense must be answered negatively by Leibowitz, as noted in Statman 2005 (60) and Sagi 1997a (213), leaving him with an account of the divinity of Scripture that is circular, and that ultimately seems unable to escape its reliance on human decision.