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This thesis is an analysis of Vatican II’s handling of the theme of obedience, conducted from the standpoint of systematic theology. It is not a study of the development of ideas about obedience during the course of the Council; it treats Vatican II's documents as a finished corpus, using earlier magisterial statements as historical background against which to discern shifted emphases in the theology presented by the Council. In Chapter I we establish obedience as a pivotal idea in relation to which the co-ordination of Vatican II's ecclesiology, anthropology, and doctrine of God may be examined. Chapters II-V consider the place of obedience in the Council's ecclesiology; we find obedience correlated with a view of authority rooted in the concept of the ‘invitatory sign'. This view modifies the formerly predominantly jurisdictional emphasis in the Catholic perception of authority, by integrating jurisdiction more closely with kerygma and sacrament. However, although the jurisdictional element of authority is thus modified and relativised, it remains important. We find that Vatican II's ideal of obedience is generally logically consistent with its view of authority, but is not necessarily socially plausible. In matters of doctrine, issues are made more complex still by the Council's shift in epistemology. This, together with the fresh kerygmatic and sacramental perspectives, made it inevitable that infallible teaching should prove contentious after the Council. Chapter VI forms a bridge: The implications of Vatican II’s concept of ecclesiastical obedience for anthropology and the doctrine of God are drawn out. In Chapter VII we test hitherto unexamined passages from the documents against these implications. Generally, we find broad theoretical consistency throughout Vatican II’s presentation of the divine-human relationship in all its 'moments', of which obedient Church membership is one. The extent of this consistency, together with remaining tensions, are summarised in the Postscript.

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Thesis (Ph. D.)--Catholic University, 1941. / Bibliography: p. 307-313.

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Texte remanié de: Doct. diss.--Auckland, 2004. / Bibliogr. p. 251-269.

Pour saisir ce qui fut et demeure en question dans la vie liturgique au Togo, nous avons pris appui sur le concept fondamental de participation. Le renouveau liturgique a été déclenché au Togo dès la fin du dix-neuvième siècle, marqué par un foisonnement créatif visant au rapprochement de la nef et du chœur ainsi que par la recherche de souplesse dans le culte, sous l’impulsion des missionnaires successifs, aidés des pasteurs locaux. Les traductions en langue vernaculaire, la construction d’espaces liturgiques en harmonie avec la foi sont constitutifs de ce mouvement. Au lendemain du Concile, cet effort s’est poursuivi par la mise en application progressive des directives magistérielles. Dès lors, les acteurs de la liturgie se mobilisent davantage et de façon décomplexée pour une adaptation plus large des rites aux situations et mentalités locales, par un retour au réel, c’est-à-dire aux fondamentaux anthropologiques qui traduisent l’ « authenticité ». Si l’on ne voit pas l’inculturation comme un soutien de la participation effective, l’idéal risque d’être biaisé. Adaptation, inculturation, participation, tel est le triptyque qu’il faut pour desserrer l’étau qui limitait durablement l’expression de l’identité culturelle. Sa mise en œuvre nécessite un investissement profond. / To grasp what was and remains a question in the liturgical life in Togo, we firmly rely on the fundamental concept of participation. The liturgical renewal was initiated in Togo since the late nineteenth century, marked by a creative explosion aiming to reconcile the nave and the choir, as well as looking for flexibility in worship, under the direction of the successive missionaries, helped by local pastors. Translations into local languages, building churches in harmony with faith are constitutive of this movement. In the wake of the Council, this effort has continued with the gradual implementation of the magisterial guidelines. Therefore, the actors of the liturgy are more mobilized in an uninhibited way for a wider adaptation of rites to local situations and mentalities with a return to the reality, that is to say, the fundamental anthropological reflecting « authenticity ». If one does not see inculturation as a support to an effective participation, the ideal may be biased. Adaptation, inculturation, participation, such is the triptych necessary to loosen the grip that permanently restricted the expression of cultural identity. It’s implementation requires a deep investment.