Summary: The permeability of the blood-brain barrier to noradrenaline was estimated in rats with bile duct li gation by intracarotid injection of [14Cl-L-noradrenaline, 3H20, and [ll3mInjethylene diamine tetraacetate (EDTA) under pentobarbitone anaesthesia, Brain uptake of [14Clnoradrenaline was expressed as a percentage of that of 3H20 (brain uptake index, B UI) and corrected for the "blood background" by the 113mIn. The BUI of noradren aline (1.20 ± 0.19) was not increased in jaundice (0.78 ± 0.18). The capacity of oxygenated homogenates of rat Cerebral blood flow is not normally very sensitive to intravascular noradrenaline (Olesen, 1972). This is considered to be due to the inaccessibility of the arteriolar smooth muscle rather than to a lack of receptors, since cerebral vasoconstriction can be induced by microinjection of noradrenaline into the perivascular space of pial arteries (Wahl et aI., 1972) or into the interstitial fluid of the hypothalamus (Cranston and Rosendorff, 1971). On the other hand, intravascular administration, when the cere bral endothelium has been opened by osmotic shock, has caused an increase in cerebral blood flow, probably secondary to an increase in cerebral metabolic rate (Mackenzie et aI., 1976).A moderate reduction in cerebral blood flow was found with intracarotid infusion of noradrenaline (8 or 16 j.Lg min -1 ) in baboons with bile duct ligation (Bloom et aI., 1975). It was suggested that this hy persensitivity to noradrenaline might be due to an
Herdt's claim (see pp. 133-6) that the hyper-Augustinian tenor of classical Protestant soteriology is inimical to thinking through habitation in virtue for character development. In all of this, he makes great strides in reconnecting Protestant ethics to the wider Christian tradition.
The aim of this piece is to present a reading of Karl Barth's mature Christology that highlights an account of Christ's human agency as one who lives and acts in correspondence to God's prevenient direction. One of the chief and perennial criticisms in relation to Barth's Christology is that the lion's share of attention is devoted to the divinity of Christ, such that anything left to be said of Christ's humanity can only be framed as a deficient account. Paul Jones addresses this criticism and yet, unlike the tendency with many projects that occupy a reactionary position, this work does not get bogged down in responding directly to the criticisms. The criticisms are dealt with, and ably so, but only while listening attentively to what Barth actually says on the matter. Jones gives attention to the warp and woof of Barth's Church Dogmatics and, therefore, manages to avoid stalling on issues bound up with the development of Barth's theology. The kind of synoptic reading put forward here takes stock of Barth's indebtedness to the patristic, medieval and Reformation traditions as well as noting the consistency of Barth's scriptural moorings. Such a reading benefits the overall shape and texture of the argument to the degree that the complexity and originality of Barth's Christology are allowed to stand.The scope of the argument is broad. Jones proposes a cumulative argument that places the focus on the humanity of Christ and traces how such a procedure can cast light on other prominent loci in the Dogmatics such as God, election, theological anthropology, covenant, reconciliation and sin. The decision to bolster the argument by opening this analysis up to a critical conversation that includes a wide range of theologians and philosophers is a significant and daring move. It is fraught with the possible danger of busying itself so much with the external concerns and interests of the conversation partners that it runs the risk of having the strict focus -initially set on what Barth says of Christ's humanity -diverted too far afield. The interpretive gain, however, is too valuable not to pursue such a course and, sensing the support of Barth, Jones explains the former 'was right to think "the boundary between a dogmatics that reports" the contents of church tradition "and an appropriately critical dogmatics cannot be determined in general" ([CD] I/1, p. 282 rev.). It is in the interests of ensuring a "critical" report on the Christology of the Dogmatics that this study situates Barth in the eclectic intellectual context in which he thought and worked' (p. 6). Leaning in this direction then, Jones indicates that a constructive
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