What are the seven rites of the Roman Catholic?

Answer 1

The seven sacred rites administered by the Catholic Church are baptism, communion, reconciliation, confirmation, marriage, holy orders, and last rights, also known as anointing of the sick. The sacred rites are also known as sacraments.

Answer 2

Baptism

Confirmation

Reconciliation

Eucharist

Matrimony

Holy Orders

Anointing of the Sick

Answer from a Catholic (Catholics in Union with the Pope) Documentary evidence about details of the sacraments prior to twelfth century is hard to come by. The first available is the fourth Book of Sentences by Peter Lombard (d. 1164) who lists the seven sacraments. His contemporary theologians, who had rejected some of Lombard's other opinions, accepted this list unanimously, which strongly suggests that Lombard had set down information that had been held in the Church from time immemorial.

For more information regarding the institution of the Seven Sacraments of the Church, please see: This is an excerpt from the Catholic Encyclopedia:

III. ORIGIN (CAUSE) OF THE SACRAMENTS It might now be asked: in how far was it necessary that the matter and form of the sacraments should have been determined by Christ?

(1) Power of God The Council of Trent defined that the seven sacraments of the New Law were instituted by Christ (Sess. VII, can.i). This settles the question of fact for all Catholics. Reason tells us that all sacraments must come originally from God. Since they are the signs of sacred things in so far as by these sacred things men are sanctified (ST III:60:2); since the external rite (matter and form) of itself cannot give grace, it is evident that all sacraments properly so called must originate in Divine appointment. "Since the sanctification of man is in the power of God who sanctifies", writes St. Thomas (ST III:60:2), "it is not in the competency of man to choose the things by which he is to be sanctified, but this must be determined by Divine institution". Add to this that grace is, in some sense, a participation of the Divine nature (see GRACE) and our doctrine becomes unassailable: God alone can decree that by exterior ceremonies men shall be partakers of His nature.

(2) Power of Christ God alone is the principal cause of the sacraments. He alone authoritatively and by innate power can give to external material rites the power to confer grace on men. Christ as God, equally with the Father, possessed this principal, authoritative, innate power. As man He had another power which St. Thomas calls "the power of the principal ministry" or "the power of excellence" (III:64:3). "Christ produced the interior effects of the sacraments by meriting them and by effecting them. . . The passion of Christ is the cause of our justification meritoriously and effectively, not as the principal agent and authoritatively but as an instrument, inasmuch as His Humanity was the instrument of His Divinity" (III:64:3; cf. III:13:1, III:13:3). There is theological truth as well as piety in the old maxim: "From the side of Christ dying on the cross flowed the sacraments by which the Church was saved" (Gloss. Ord. in Rom.5: ST III:62:5). The principal efficient cause of grace is God, to whom the Humanity of Christ is as a conjoined instrument, the sacraments being instruments not joined to the Divinity (by hypostatic union): therefore the saving power of the sacraments passes from the Divinity of Christ, through His Humanity into the sacraments (ST III:62:5). One who weighs well all these words will understand why Catholics have great reverence for the sacraments. Christ's power of excellence consists in four things: (1) Sacraments have their efficacy from His merits and sufferings; (2) they are sanctified and they sanctify in His name;

(3) He could and He did institute the sacraments;

(4) He could produce the effects of the sacraments without the external ceremony (ST III:64:3). Christ could have communicated this power of excellence to men: this was not absolutely impossible (III:64:4). But,

(1) had He done so men could not have possessed it with the same perfection as Christ: "He would have remained the head of the Church principally, others secondarily" (III:64:3).

(2) Christ did not communicate this power, and this for the good of the faithful: (a) that they might place their hope in God and not in men;

(b) that there might not be different sacraments, giving rise to divisions in the Church (III:64:1). This second reason is mentioned by St. Paul (1 Corinthians 1:12-13): "every one of you saith: I indeed am of Paul; and I am of Apollo; and I of Cephas; and I of Christ. Is Christ divided? Was Paul then crucified for you? Or were you baptized in the name of Paul?"

(3) Immediate or Mediate Institution The Council of Trent did not define explicitly and formally that all the sacraments were instituted immediately by Christ. Before the council great theologians, e.g. Peter Lombard (IV Sent., d. xxiii), Hugh of St. Victor (De sac. II, ii) Alexander of Hales (Summa, IV, Q. xxiv, 1) held that some sacraments were instituted by the Apostles, using power that had been given to them by Jesus Christ. Doubts were raised especially about Confirmation and Extreme Unction. St. Thomas rejects the opinion that Confirmation was instituted by the Apostles. It was instituted by Christ, he holds, when he promised to send the Paraclete, although it was never administered whilst He was on earth, because the fullness of the Holy Ghost was not to be given until after the Ascension: "Christus instituit hoc sacramentum, non exhibendo, sed promittendo" (III. Q.lxii, a.1, ad 1um). The Council of Trent defined that the sacrament of Extreme Unction was instituted by Christ and promulgated by St. James (Sess. XIV, can.i). Some theologians, e.g. Becanus, Bellarmine, Vasquez, Gonet, etc. thought the words of the council (Sess. VII, can.i) were explicit enough to make the immediate institution of all the sacraments by Christ a matter of defined faith. They are opposed by Soto (a theologian of the council), Estius, Gotti, Tourn�ly, Berti, and a host of others, so that now nearly all theologians unite in saying: it is theologically certain, but not defined (de fide) that Christ immediately instituted all the sacraments of the New Law. In the decree "Lamentabili", 3 July, 1907, Pius X condemned twelve propositions of the Modernists, who would attribute the origin of the sacraments to some species of evolution or development. The first sweeping proposition is this: "The sacraments had their origin in this that the Apostles, persuaded and moved by circumstances and events, interpreted some idea and intention of Christ", (Demzinger-Bannwart, 2040). Then follow eleven propositions relating to each of the sacraments in order (ibid., 2041-51). These propositions deny that Christ immediately instituted the sacraments and some seem to deny even their mediate institution by the Saviour. Brief Answer 10/04/09 The short answer to the question is that the authorities in Catholic Church formally defined that there are seven sacraments on 3rd March 1547, though the Council issued further documents on specific sacraments until 1551.

• Baptism
• Confirmation
• Eucharist
• Confession
• Anointing of the Sick
• Holy Orders
• Holy Matrimony

Answer 3

birth, confirmation, batisim, marraige, confession, last/death

Answer 4

were called the sacraments