San Beda College Alabang LAW 102R: Seminar 2 Prof. Carlo Enrico C.
Tinio,
School of Law Liturgy and the Sacraments S.T.B., M.A.PaM.,M.A.L.
Lesson 1
LITURGY AND THE SACRAMENTS IN GENERAL
1.1 THE PLACE OF SACRAMENTS: THE CHURCH’S LITURGY
➢ The precise theological place of the sacraments is in the liturgy.
The sacraments are an essential part of the Church’s liturgy.
1.1.1 ETYMOLOGY AND DEVELOPMENT OF THE TERM LITURGY
1.1.1.1 LITURGY IN ITS SECULAR MEANING
The English term liturgy comes from the Greek word leitourgia1 (=service, ministry) and
originally had a secular meaning.
➢ Literal meaning: Leitourgia comes from two other Greek words: the noun ergon (=work or
action) and the adjective litos2 (=belonging to the people). Literally translated, therefore, it
means work for the people.
➢ Socio-political usage: In practice, however, it was understood to mean service performed
for the good of the people. For example: the feeding of a tribe at a national festival;
sponsorship for the training of runners. Hence, work FOR the people or simply public
service.
o In ordinary time it denoted any public work or community service.
o In extraordinary time, like war, it denoted raising an army or navy.
➢ Popular usage: In time liturgy acquired a weaker meaning of service in general.
Nevertheless, the meaning was still secular. It was used to refer to private service as for
instance, the service of slaves to their masters, the service of soldiers in the army, or even
the service of mother animals to their young. It was also used to designate the service of
the different organs of the body. The following passages exemplify this.
“Among menial occupations those who render such services (leitourgein) to an individual are slaves,
and those who do so for the community are artisans and hired laborers.” (Aristotle)
“Since the mouth is deficient in teeth, the service (leitourgia) which it performs upon the food is
deficient.” (Aristotle)
1 Its verb-form is leitourgein (=to serve, to minister) while its noun-form is leitourgos (=servant, minister).
2 Its noun-form is laos (=people).
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San Beda College Alabang LAW 102R: Seminar 2 Prof. Carlo Enrico C. Tinio,
School of Law Liturgy and the Sacraments S.T.B., M.A.PaM.,M.A.L.
1.1.1.2 LITURGY IN ITS RELIGIOUS MEANING
From 2nd century onwards (Hellenistic times), the term liturgy acquired a religious meaning. It
referred to the services rendered by priests to the gods. Hence, liturgy in this sense means cultic
services. While liturgy here may be another form of communal service, the idea is not however the
rendering of service to the nation by means of cult but rather the rendering of service to the deity,
especially by deputed persons. See the passage below.
“He also made a law that all the priests and ministers (leitourgoi) of the gods should be
chosen by the curiae and that their election should be confirmed by those who interpret the
will of the gods by the art of divination.” (Dionysius of Halicarnassus, first century B.C.)
1.1.1.3 ‘LITURGY’ IN THE OLD TESTAMENT
Among the Hebrews, in the Septuagint (which is the Greek translation of the OT, dating from 250-150
B.C.) the term liturgy was used almost exclusively when referring to the service or cultic acts done
by the priests and levites directed to Yahweh at first in the desert tent, then in the Jerusalem
temple.
“Therefore, to the various expert workmen whom I have endowed with skill, you shall give
instructions to make such vestments for Aaron as will set him apart for his sacred service
(leitourgia) as my priest.” (Exodus 28:3)
“Then David gave to his son Solomon the pattern of the portico and of the building itself, with
its storerooms, its upper rooms and inner chambers, and the room with the propitiatory. He
provided also the pattern for all else that he had in mind by way of courts for the house of the
LORD, with the surrounding compartments for the stores for the house of God and the stores
of the votive offerings, as well as for the divisions of the priests and Levites, for all the work
of the service (leitourgia) of the house of the LORD, and for all the liturgical (leitourgesimos)
vessels of the house of the LORD.” (1 Chronicles 28: 11-13)
“The high priest Joakim, and all the priests in attendance on the Lord who served (leitourgein)
his altar, were also girded with sackcloth as they offered the daily holocaust, the votive
offerings, and the freewill offerings of the people.” (Judith 4:14)
Hence, in the Old Testament, leitourgia became associated with
This is exactly what Jewish
i. an exterior cult
Liturgy is all about.
ii. linked to the sacrifice in the temple
(see also Luke 1:23)
iii. restricted to priestly service
1.1.1.4 ‘LITURGY’ IN THE NEW TESTAMENT
In the NT, the term liturgy acquired more meanings and was used in different senses.
➢ Christological sense:
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San Beda College Alabang LAW 102R: Seminar 2 Prof. Carlo Enrico C. Tinio,
School of Law Liturgy and the Sacraments S.T.B., M.A.PaM.,M.A.L.
“The main point of what has been said is this: we have such a high priest, who has taken his
seat at the right hand of the throne of the Majesty in heaven, a minister (leitourgos) of the
sanctuary and of the true tabernacle that the Lord, not man, set up. Now he (Christ) has
obtained so much more excellent a ministry (leitourgias) as he is mediator of a better
covenant, enacted on better promises. For if that first covenant had been faultless, no place
would have been sought for a second one (Hebrews 8: 1-2, 6-7).
In this passage from the Letter to the Hebrews, we see liturgy being used to emphasize the self-
offering of Christ, who is priest, victim, new temple and altar of sacrifice all at the same time. (See
also Luke 1:23; Hebrews 9:21; 10:11)
➢ Secular or material sense:
“This is why you also pay taxes, for the authorities are ministers (leitourgoi) of God, devoting
themselves to this very thing.” (Romans 13:6)
“They decided to do it, and in fact they are indebted to them, for if the Gentiles have come to
share in their spiritual blessings, they ought also to serve (leitourgein) them in material
blessings.” (Romans 15:27)
“…for the administration of this public service (leitourgias) is not only supplying the needs of
the holy ones but also overflowing in many acts of thanksgiving to God.” (2 Corinthians 9:12)
In this passages liturgy means simply charitable works or service to one’s neighbour. (See also
Philippians 2:25, 30; Hebrews 1:7, 14).
➢ Apostolic sense:
“But I have written to you rather boldly in some respects to remind you, because of the grace
given me by God to be a minister (leitourgos) of Christ Jesus to the Gentiles in performing the
priestly service of the gospel of God, so that the offering up of the Gentiles may be
acceptable, sanctified by the holy Spirit.” (Romans 15: 15-16)
Here Paul, the Apostle, considers himself a minister (liturgist) of Christ among the gentiles in the
sense of preacher of the Gospel so that the gentiles may be offered up as a pleasing sacrifice
consecrated by the Holy Spirit. In this passage, therefore, liturgy means the service of preaching the
Gospel.
➢ Spiritual sense:
“Indeed, even if my blood has to be poured as a libation over your sacrifices and the offering
(leitourgia) of your faith, then I shall be glad and join in your rejoicing—and in the same way,
you must be glad and join in my rejoicing.” (Phil 2:17)
In this passage as in the previous one, liturgy acquires a new spiritual meaning, that is, the spiritual
offering of one’s life as opposed to OT restriction of worship and priestly services in the temple.
3
San Beda College Alabang LAW 102R: Seminar 2 Prof. Carlo Enrico C. Tinio,
School of Law Liturgy and the Sacraments S.T.B., M.A.PaM.,M.A.L.
Notice the shift from materialistic or ritual type of offering to a spiritual one, the oblation of one’s
self (see also 2 Cor 11:16-33: Paul’s suffering as an apostle).
Read this article: Grassi, Joseph. St. Paul the Apostle, Liturgist, Worship 34, no. 10 (November
1960) pp. 610-613. Answer this question: in what sense is St. Paul considered a liturgist?
➢ Full Christian meaning: Take note of the wider context of
the passage: this event took place
“On one occasion while they were engaged in in Antioch; in the presence of
the liturgy (leitourgounton) of the Lord and prophets and teachers but not
were fasting, the Holy Spirit spoke to them…” Jewish priests.
(Acts 13:2)
This is the only biblical text of the NT, which refer to something that would later be called Christian
Liturgy.
It seems the name liturgy originates from this text to indicate the totality of Christian worship. It
could be a reference to the Eucharistic celebration or to a specific Christian liturgical celebration, or
simply a communal prayer. Notice that even though there is no mention of the presence of Hebrew
priests the act is called by a name, which is used to designate Jewish levitical cultual service.
This could lead to the conclusion that there is a willingness in the author to present the “Christian
liturgy” as a continuation of the “Jewish liturgy or sacerdotal cult” but this time in a new different
form.
To give us a hint on what exactly this liturgy of the Christian community consisted of we have to look
back at Acts 2:42.
1.1.2 LITURGY ACCORDING TO MEDIATOR DEI
From the beginning of the liturgical movement (1909) down to Vatican II, many authors tried to give
a definition of liturgy that would briefly summarize its nature and essential characteristics. But none
of their definitions seemed satisfactory. The definition given below is one good attempt from the
magisterium. It was formulated by Pius XII in his encyclical letter Mediator Dei (1947), which is
considered the “magna carta” of the liturgical renewal of the previous century with the aim of
making the liturgy more alive and more pastorally oriented. However, good the definition seems to
be it still does not express exactly and completely what liturgy is, compared with what Vatican II
would offer 15 years later.
4
San Beda College Alabang LAW 102R: Seminar 2 Prof. Carlo Enrico C. Tinio,
School of Law Liturgy and the Sacraments S.T.B., M.A.PaM.,M.A.L.
1.1.2.1 WHAT THE LITURGY IS NOT…according to Mediator Dei, par. 25 (cf. ND 1220)
It is an error, consequently, and a mistake to think the sacred liturgy as Liturgy from the
o the merely external and visible element in divine worship; exterior or aesthetical
point of view
o the outward splendour of the ceremonial;
o a mere catalogue of rules and regulations
Liturgy from the purely juridical point of view (in
issued by the hierarchy of the Church for fact, Liturgy was only part of Canon Law)
the performance of the sacred rites
o simply a set of regulations governing the exercise of office (view of Protestants);
o simply a set of highly developed symbols of socialization (view of depth
psychologists and sociologists);
o not identified with cult or worship (understood as the honouring of God in praise
and thanksgiving, signs and symbols, song and music, and the most diverse kinds of
sacrificial rituals).
1.1.2.2 WHAT THE LITURGY IS…according to Mediator Dei, par. 21 (cf. ND 1218)
Mediator Dei attempts to define or describe the nature of liturgy as
the public worship
which our Redeemer, the Head of the Church,
offers to the heavenly Father,
and which the community of Christ’s faithful pays to its Founder and through Him to the Eternal
Father;
briefly it is the whole public worship of the Mystical Body of Jesus Christ, Head and members.
➢ implied in this description is the priesthood of Jesus Christ as well as the concept of the Church
as the Mystical Body of Christ. In fact, the same Pope taught earlier that the Church is the
Mystical Body of Christ. And so the actions of the Church are the actions of Christ, and even
more, the liturgy and especially the sacraments are the actions of Christ through the Church (see
Pius XII, Encyclical Letter, Mystici Corporis, 1943).
➢ external and internal worship are both important, likewise the human and the divine realities, but
more important is to be given to the internal worship and supernatural elements.
1.1.3 LITURGY ACCORDING TO SACROSANCTUM CONCILIUM
The first and most important objective of the Second Vatican Council (1962-1965) was to impart an
ever increasing vigor to the Christian life of the faithful (SC 1). In short, Vatican II wanted renewal in
the Church. But how will this renewal be brought about?—by first undertaking the reform and
promotion of the Church’s public worship which is the liturgy. Hence, the first document that Vatican
II published was the Constitution on the Sacred Liturgy, Sacrosanctum Concilium. This document
gives a satisfactory definition or description of liturgy that briefly summarizes its nature and essential
characteristics.
5
San Beda College Alabang LAW 102R: Seminar 2 Prof. Carlo Enrico C. Tinio,
School of Law Liturgy and the Sacraments S.T.B., M.A.PaM.,M.A.L.
1.1.3.1 NATURE OF LITURGY
The document Sacrosanctum Concilium understands liturgy as the work or service done by the whole
Church, i.e., by both Head and members.
Article 7:
The liturgy…is rightly seen as an exercise of the priestly office of Jesus Christ. It involves the
presentation of man’s sanctification under the guise of signs perceptible by the senses and
its accomplishment in ways appropriate to each of these signs. In its full public worship is
performed by the Mystical Body of Jesus Christ, that is, by the Head and his members.
To understand better this description of the nature of the liturgy, we have to read the articles
preceding it (as well as the article following it).
Article 5:
The Liturgy of Christ
God accompanied the work of man’s redemption in and through the paschal mystery of
Christ, that is, through Christ’s death, resurrection and glorious ascension; at the same time it
was in and through the same paschal event that fullness of Divine worship was achieved.
This is what we call the liturgy of Christ: the sacred service he rendered both to God and to
humankind; a service or ministry that brought about the perfect worship and glory of God as well as
the redemption and sanctification of humankind by offering himself as a gift and sacrifice.
6
San Beda College Alabang LAW 102R: Seminar 2 Prof. Carlo Enrico C. Tinio,
School of Law Liturgy and the Sacraments S.T.B., M.A.PaM.,M.A.L.
Article 6:
Christ willed that the work of salvation
and of giving glory to God should
continue its effect (be made present) in
the Eucharistic sacrifice and in the
sacraments around which the entire
liturgical life of the Church revolves.
The Greek word anamnesis (poorly translated in English as memorial, commemoration or
remembrance) is not just the purely mental operation of recalling a person or an event of the past.
More than that, it is the act, in and by which the person or event commemorated is actually made
present, and is brought into the realm of the “here and now”.
Article 7:
The Presence of Christ in the Liturgy
To accomplish so great a work Christ is always present in his Church, especially in her liturgical
celebrations.
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San Beda College Alabang LAW 102R: Seminar 2 Prof. Carlo Enrico C. Tinio,
School of Law Liturgy and the Sacraments S.T.B., M.A.PaM.,M.A.L.
The Union between Christ and the Church
Christ always associates the Church with himself in this great
work in which God is perfectly glorified and men are sanctified.
The Church is his beloved Bride who calls to her beloved Lord,
and through him offers worship to the eternal Father.
The Liturgy of the Church
The liturgy…is rightly seen as an exercise of the priestly office of Jesus Christ. It involves the
presentation of man’s sanctification under the guise of signs perceptible by the senses and its
accomplishment in ways appropriate to each of these signs. In its full public worship is performed by
the Mystical Body of Jesus Christ, that is, by the Head and his members.
➢ The agents of the liturgy are Jesus Christ,
the High Priest, and the Church considered
as his Mystical Body. Here we can say that
liturgy is the sacred service done by Christ
and the Church towards God and towards
the Christian community.
➢ This liturgy is carried out through some
visible elements or more precisely
through various signs perceptible to the
senses. Some of these signs are
expressive of some human need,
sentiment of attitude (repentance,
thanksgiving, total dedication) while
others are efficacious of some divine or
supernatural reality (grace of forgiveness,
grace of sanctification).
➢ A twofold movement or effect takes place through the sacred signs: the descending movement,
which is the redemption / sanctification of humankind and the ascending movement, which is the
worship and glory of God.
➢ Hence, the dialogical nature of liturgy: service of God understood in both senses, i.e., salvation
as the service of God to the gathered assembly (subjective genitive) and worship as the
assembly’s service to God (objective genitive).
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San Beda College Alabang LAW 102R: Seminar 2 Prof. Carlo Enrico C. Tinio,
School of Law Liturgy and the Sacraments S.T.B., M.A.PaM.,M.A.L.
Article 8:
The Heavenly Liturgy
In the earthly liturgy we take part
in a foretaste of that heavenly
liturgy which is celebrated in the
Holy City of Jerusalem toward
which we journey as pilgrims…
Synthesis of Articles 5-8
9
San Beda College Alabang LAW 102R: Seminar 2 Prof. Carlo Enrico C. Tinio,
School of Law Liturgy and the Sacraments S.T.B., M.A.PaM.,M.A.L.
1.1.3.2 PRE-EMINENCE OF THE LITURGY
Liturgy and the other activities of the Church
The sacred liturgy does not exhaust the entire activity of the Church (SC 9). Other than the liturgy, the
Church engages herself in other activities, such as evangelization of peoples not yet reached by the
Gospel, catechesis of the faithful, works of charity, piety and apostolate towards all those in need.
Liturgy as the Summit and Source
Liturgy is the summit toward which the activity of the
Church is directed; it is also the fount from which all her
power flows. For the goal of apostolic endeavour is that
all who are made sons of God by faith and baptism
should come together to praise God in the midst of the
Church, to take part in the Sacrifice and to eat in the
Lord’s Supper.
From the liturgy, therefore and especially from the
Eucharist, grace is poured forth upon us as from a
fountain, and the sanctification of men in Christ and the
glorification of God to which all other activities of the
Church are directed, as toward their end, are achieved
with maximum effectiveness. (SC 10)
Liturgy and other means of growing in the spiritual life
The spiritual life is not limited solely to participation in the liturgy (SC 12). Growth in the spiritual life
also requires personal prayer as well as penance.
That means, the Christian, besides participating in the
liturgy must also pray to his Father in secret, and at
the same time he must always try to carry around in
his body the dying of Jesus.
Popular devotions...,
provided they conform to
the laws and norms of the
Church, are to be highly
recommended… (SC 13).
1.1.3.3 SCOPE OF THE LITURGY
Liturgy has a wide variety of manifestations.
➢ at the center is undoubtedly the Eucharistic celebration which renders present the paschal
mystery of Christ and thus brings salvation.
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San Beda College Alabang LAW 102R: Seminar 2 Prof. Carlo Enrico C. Tinio,
School of Law Liturgy and the Sacraments S.T.B., M.A.PaM.,M.A.L.
➢ the other sacraments form as it were a circle around the Eucharist:
o the sacraments of initiation: baptism and confirmation. These incorporate believers
into the communion of the Church and bring all the effects of grace that this process
entails;
o the sacraments of penance and the anointing of the sick bring forgiveness and
healing to Christians in special situations;
o the sacraments of orders and marriage summon them to special forms of service in
the Church and equip them for these;
➢ the proclamation of God’s word through reading and preaching, whether in connection with
the celebration of the sacraments or in independent services of the word;
➢ the prayer / Liturgy of the Hours as a daily service of prayer and readings;
➢ the sacramental, i.e., consecrations and blessings of the most diverse kinds;
➢ in a broader sense, special gatherings for worship (devotions, ceremonies, processions)
which particular Churches undertake according to customs or books lawfully approved (cf.
SC 13). The SC distinguishes these from the liturgy proper and calls them popular devotions.”
1.1.3.4 AGENTS (SUBJECTS) OF THE LITURGY
Reflection on the nature of the Liturgy has already made it clear that its two essential agents are
Christ and the Church.
➢ Christ is the primary agent, the principal actor. Basis: He was raised from the dead, exalted
and lives forever with God. But He continues to intercede for humanity in order to bring to
completion the task of gathering all men and bringing them back to the Father.
➢ in a concrete liturgical celebration, the Church is the gathered community
➢ in these gatherings there are those who have a special position, the office holders or those
appointed by the sacrament of orders, namely, bishops, priests and deacons. Various
liturgical actions are reserved exclusively to them not simply by legal regulations but by the
possession of sacramental power.
➢ also the laity, by reason of the universal priesthood bestowed on them in baptism and
confirmation, are active agents in the liturgy. From them is expected an active participation
(SC 11):
o the disposition of the mind and heart: to open themselves to the word of God, to
unite with the community in offering its prayer of praise, thanksgiving and petition,
and to be witnesses to Christ in faith, hope and love before, during and after the
service;
o expressed and manifested in a variety of ways: acclamations, responses, prayers and
songs, postures of bowing, genuflecting, kneeling, standing, sitting, gestures with
the hands, etc. including meditative silence.
➢ certain groups among the laity perform a special role: the servers, the reader, commentators,
cantors, instrumentalists and members of the choir, those who assist in giving communion,
those appointed to preside at services in the absence of a priest.
11
San Beda College Alabang LAW 102R: Seminar 2 Prof. Carlo Enrico C. Tinio,
School of Law Liturgy and the Sacraments S.T.B., M.A.PaM.,M.A.L.
1.1.3.5 ROLE OF THE SPIRIT AND ROLE OF THE FAITHFUL IN THE LITURGY
Holy Spirit: Invocation—Transformation—Elevation
The same Holy Spirit who animated the life of Christ on earth now animates the Church, so that she
can perfectly share in the paschal mystery, become the Mystical Body of Christ and thus be able to
offer to the Father a pleasing sacrifice of praise.
By baptism men are grafted into the paschal mystery of Christ; they die with him, are buried with him,
and rise with him. They receive the spirit of adoption as sons (and daughters) “in which we cry, ABBA,
Father” (Rom 8:15) and thus become true adorers such as the Father seeks. (SC 6)
By the prayer of invocation (epiclesis,
accompanied by the ordained
minister’s gesture of the laying on of
hands), the Holy Spirit comes down on
the gifts and on the people. By his
divine power he transforms them
(paraclesis) into a new creation in
Christ, and by the same power lifts up
to the Father (anaclesis) the people’s
response of prayer and praise (See
Rom 8:11, 14-27).
Faithful: properly disposed and actively participating
In order that the liturgy may be able to produce its full effects it is necessary that the faithful come to it
with proper dispositions, their minds attuned to their voices, and that they cooperate with heavenly
grace lest they receive it in vain. It is also necessary that they take part fully aware of what they are
doing, actively engaged in the rite and enriched by it. (SC 11)
Mother Church earnestly desires that all To have their (referring to the sacraments and the Mass)
the faithful should be led to that full, proper effect, they require our souls also to be in the right
conscious, and active participation in dispositions.
liturgical celebrations which is …therefore, they (the members of this Body) must
demanded by the very nature of the deliberately set their lips to this source of grace, absorb and
liturgy. Such participation by the assimilate this food of life, and uproot from themselves
Christian people as “a chosen race, a anything that may obscure its efficacy. So the work of our
royal priesthood, a holy nation, a redemption, though in itself something independent of our
will, really calls for an interior effort from our souls if we are
redeemed people (1 Pet 2:9; cf. 2:4-5), is
to attain eternal salvation.
their right and duty by reason of their (Pius XII, Mediator Dei)
baptism (SC 14).
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San Beda College Alabang LAW 102R: Seminar 2 Prof. Carlo Enrico C. Tinio,
School of Law Liturgy and the Sacraments S.T.B., M.A.PaM.,M.A.L.
LITURGY AND SACRAMENTS
PANORAMIC VIEW
PAST PRESENT FUTURE
That in all things God may be Glorified.
Sources / Select Bibliography:
1. Second Vatican Council, “Constitution Sacrosanctum Concilium on the Sacred Liturgy (4
December 1963),” AAS 56 (1964) 97-138. Eng. tr.: Vatican Council II. The Conciliar and Post-Conciliar
Documents, ed. Flannery, 1-36.
2. The Celebration of the Christian Mystery. Section 1: The Sacramental Economy (CCC nos. 1077-
1209).
3. Liturgy (CFC nos. 1502-1531).
4. BARRON, R., “Word made Flesh, True Bread of Heaven: The Mystery of the Church’s Sacrament
and Worship,” in Catholicism, New York/London/Toronto/Melbourne/Sydney: Image Books 2011,
pp. 172-194.
5. CHUPUNGCO, A., Meditations on the Sacraments. Intramuros, Manila: Archdiocesan Liturgical
Commission Manila 2013.
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San Beda College Alabang LAW 102R: Seminar 2 Prof. Carlo Enrico C. Tinio,
School of Law Liturgy and the Sacraments S.T.B., M.A.PaM.,M.A.L.
6. Cooke, B., Sacraments and Sacramentality. Mystic, CT: Twenty-third Publications, 1983.
7. DUFFY , R., Systematic Theology vol. 2, eds. F. Fiorenza—J. Galvin, Minneapolis: Fortress Press 1991,
181-346.
8. MARTOS, J., Doors to the Sacred: A Historical Introduction to Sacraments in the Catholic Church.
Garden City, New York: Image Books, 1982, 3-46.
9. MCBRIEN, R., Catholicism, Great Britain: Geoffrey Chapman 1981, 21984, 31994, 42008, pp. 787-880.
10. OFRACIO, T., “Liturgy and the Eucharist in Light of New Evangelization,” in Landas: Journal of
Loyola School of Theology vol. 29, no. 2. ed. F. Ramirez, SJ (Quezon City: Loyola School of
Theology, Ateneo de Manila University 2015) 21-31.
11. OSBORNE, K. Christian Sacraments in a Postmodern World. A Theology for the Third Millenium. New
York and Mahwah, New Jersey: Paulist Press, 1999, 5-40.
12. OSBORNE, K. Sacramental Theology. A General Introduction. Mahwah, New Jersey: Paulist Press,
1988, 10-14.
13. SMITH, P., Teaching Sacraments (=Theology and Life Series 17). Collegeville: The Liturgical Press,
1990, 17-21, 110-116.
14. VAN ROO, W. The Christian Sacrament (=Analecta Gregoriana 262). Roma: Editrice Pontificia
Università Gregoriana, 1992, 25-44.
15. VAILLANCOURT, R., Toward a Renewal of Sacramental Theology (translation of Vers un renouveau
dela théologie sacramentaire, Montreal 1977). Collegeville: The Liturgical Press, 1979, 35-47.
16. VORGRIMLER, H., Sacramental Theology (translation of Sakramententheologie, Patmos Verlag,
3
1992) Collegeville: The Liturgical Press, 1992, 30-50.
17. See also the word entry Mystery in MCKENZIE, J., Dictionary of the Bible, New York: Macmillan
Publishing Co., Inc., 595-598.
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