 Leibowitz’s moral critique of the actions of the state and the Israeli army, which rose to a new pitch subsequent to the Lebanon War of 1982, gives a clear indication of the significance of morality qua morality for Leibowitz in a manner that is entirely consistent with the view discussed earlier that morality must be subordinated to religion and not vice versa. It is precisely because people mistakenly impute religious value to objects or institutions that they commit moral atrocities in the name of religion for Leibowitz. And it is precisely the understanding of the state as a secular institution that for Leibowitz would prevent such actions, since we will then judge these actions correctly – i.e., morally, not religiously. And by ethical standards, Leibowitz clearly believes that the act of occupation cannot be justified. Yet again, it is the ascription of holiness to profane things, to the natural world and our human needs and interests within it, that is at the root of all that he decries in religion and that has dire political and moral consequences in the contemporary political sphere. While one might disagree with his political assessment on political grounds, he would argue that it is only on such grounds that one can disagree, and that is a dispute for a political, not theological forum.