Royal entrances not only provide for feast and, implicitly, collective feastly behaviour but they themselves are feasts equivalent with the ordinary feasts on the agenda of a particular place.

And surely none can continue neare, and deare vnto our kyng Christ but suche, for others that euer prolle for priuate profite, bee hypocrites and flatterers as was Iudas.

Before explicating the possibility of a non-textualist strategy let me address Philipse's arguments in favour of textualism as appropriate method in theology. Some of these arguments appeal to the religious traditions, and thus suggest that a believer qua believer (rather than qua historian) has to be originalist.

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