Editing Roman Breviary (section)

===Early modern reforms===
Until the [[Council of Trent]] (1545&ndash;1563) and the Catholic [[Counter-Reformation]], every bishop had full power to regulate the Breviary of his own diocese; and this was acted upon almost everywhere. Each monastic community, also, had one of its own. [[Pope Pius V]] (r. 1566–1572), however, while sanctioning those which could show at least 200 years of existence, made the Roman obligatory in all other places. But the influence of the [[Roman rite]] has gradually gone much beyond this, and has superseded almost all the local uses. The Roman has thus become nearly universal, with the allowance only of additional offices for saints specially venerated in each particular diocese. The Roman Breviary has undergone several revisions: The most remarkable of these is that by [[Francisco de Quiñones|Francis Quignonez]], cardinal of [[Santa Croce in Gerusalemme]] (1536), which, though not accepted by Rome (it was approved by Clement VII and Paul III, and permitted as a substitute for the unrevised Breviary, until Pius V in 1568 excluded it as too short and too modern, and issued a reformed edition of the old Breviary, the ''Breviarium Pianum'' or "Pian Breviary"), formed the model for the still more thorough reform made in 1549 by the [[Church of England]], whose daily morning and evening services are but a condensation and simplification of the Breviary offices. Some parts of the prefaces at the beginning of the English Prayer-Book are free translations of those of Quignonez. The Pian Breviary was again altered by [[Sixtus V]] in 1588, who introduced the revised [[Vulgate]], in 1602 by Clement VIII (through [[Baronius]] and Bellarmine), especially as concerns the rubrics, and by [[Urban VIII]] (1623–1644), a purist who altered the text of certain hymns.<ref name=EB1911/>

In the 17th and 18th centuries a movement of revision took place in France, and succeeded in modifying about half the Breviaries of that country. Historically, this proceeded from the labours of [[Jean de Launoy]] (1603–1678), "le dénicheur des saints", and [[Louis Sébastien le Nain de Tillemont]], who had shown the falsity of numerous lives of the saints; theologically it was produced by the Port Royal school, which led men to dwell more on communion with God as contrasted with the invocation of the saints. This was mainly carried out by the adoption of a rule that all antiphons and responses should be in the exact words of Scripture, which cut out the whole class of appeals to created beings. The services were at the same time simplified and shortened, and the use of the whole Psalter every week (which had become a mere theory in the Roman Breviary, owing to its frequent supersession by saints' day services) was made a reality. These reformed French Breviaries—e.g. the Paris Breviary of 1680 by Archbishop [[François de Harlay]] (1625–1695) and that of 1736 by Archbishop [[Charles-Gaspard-Guillaume de Vintimille du Luc]] (1655–1746)—show a deep knowledge of Holy Scripture, and much careful adaptation of different texts.<ref name=EB1911/>