 Levinas’ reference to Psalm 82 is less surprising than we might suppose. Echoing Carl Schmitt’s Political Theology, Fagenblat points out, firstly, that all the important concepts in modern statehood theory are secularized religious ideas. But, secondly, the secularization process does not stop with statehood theory, “a similar phenomenon applies to secular moral concepts” (Fagenblat 2010: xi, emph. added).  In short, “God” is the crucial name for an absolute, indispensable to justice understood as an ongoing project. To be sure, for Franck, the reference to a “God” who judges is less a problem of secularization than a reason why it is impossible to argue for the priority of responsibility over justice. And this is true whether the priority is defined as ontological or practical. But Franck fails to acknowledge that Levinas is aware of this tension. In “Philosophy, Justice, and Love”, Levinas draws a complex portrait of the third party as “God” based on a new, and crucial, distinction between the meaning of “God” as Elohim and “God” as the Tetragrammaton (YHWH; EN:  108).[49]  In the rabbinic tradition, Elohim, God of justice, first created the world. That world did not survive by itself; that is, without the “supplement” provided by YHWH, the God of mercy. Hence, the necessity of a second creation where justice was more than equal treatment.