The relationship between biblical exegesis and modern theology is complex. The two are rarely, if ever, independent of one another. No Christian theology is done in a vacuum, and all Christian theologising is, in a sense, an interpretation of the Christian tradition.1 Any new theological synthesis is formulated in part as a dialogue with past theologies. In this dialogue, one may be critical of the past; one may wish to preserve the past to a greater or lesser degree. What is determinative is the theologian's current apprehension of what Christianity is, but this in turn will have been created and shaped by the interplay between the theologian and the tradition in the past.2 Christian theologising thus involves a continuous dialogue between the theologian and the tradition.

IN the early nineteenth century visits by German philosophers and theologians to Britain were rare, rarer still when the visitor was of Friedrich Schleiermacher's distinction. However, Schleiermacher spent three weeks in London in September 1828, and the occasion provides a fascinating sidelight on this period of English Church history. It was his first and last visit: though Schleiermacher had learned English early in life, and translated two volumes of sermons and written various articles for the Athenaeum, he had felt no urge to cross the Channel before. The reasons now were political rather than religious. He lodged in London with his wife's cousin, Ludwig von Miihlenfels, a writer and critic who had been arrested for ‘demagogic’ activities in Germany and had subsequently escaped and settled in England. From this point of view the visit was a success; Schleiermacher appears to have reinstated von Mühlenfels in the eyes of the Prussian authorities since he was allowed to return home in 1830.

Bored congregations, discouraged ministers, and many attempts to discover new forms of communicating the gospel signal a crisis of preaching. This crisis is not explained by the fact that preaching is difficult and often frustrating. We could live with that. Difficulties and frustrations can be utilised, if the preacher is convinced that his task is necessary and worth while. As long as we can see meaning in preaching; as long as we can hope that the words of men may become the word of God, no difficulties would deter the preacher from pursuing the privilege of preaching. The crisis is therefore a theological one. We have become uncertain as to who God is. We are not sure—deep down—whether our preaching corresponds to his will. This then creates our modern situation where responsible and effective preaching is declining and is also discouraged in our churches.