Major Liturgical Books of the Roman Catholic Church after the Council of Trent

After the Council of Trent (1545–1563), the Catholic Church standardized its liturgical books to ensure uniform worship throughout the Latin Church. Pope Pius V in the 1560s–1570s promulgated a unified Roman Missal (1570) and Roman Breviary (1568) to replace the many local variants, as directed by the council. In the decades that followed, other liturgical books—such as the books of chants, and the rites for bishops and priests—were likewise revised and published as official “Roman” editions. Below is an overview of the major Roman Catholic liturgical books standardized in the post-Tridentine period, with an explanation of who used each book, in what situations, and for what purpose. The tone here is non-technical and meant for the general reader interested in early printed Catholic books.

Roman Missal (Missale Romanum)

A Roman Missal (post-Tridentine edition) open to the text of Christmas Mass, showing red rubrics and large decorative initials. Who used it: The Roman Missal was used primarily by the priest (and assisting clergy) celebrating Mass. It is essentially the priest’s liturgical book for the Mass, placed on the altar. When it was used: Mass – every celebration of the Eucharist (Mass) in the Roman Rite required the Missal. Purpose: The Missal contains all the texts and rubrics (instructions) for celebrating Mass throughout the year. After Trent, Pope Pius V in 1570 made the Roman Missal obligatory across the Latin Church (with only minor exceptions for ancient local rites). This standardized Missal includes the fixed ordinary of the Mass and the proper prayers for each day (such as the prayers, readings, and antiphons for each feast or season). By unifying the Mass book, the Church ensured that Mass would be celebrated uniformly everywhere. In summary, the Missal is the central liturgical book for the priest’s role in Mass, containing the complete order of the Mass and specific prayers for each liturgical occasion.

Roman Breviary (Breviarium Romanum)

An open Breviary (1962 edition, in Latin) showing the layout of psalms, readings, and rubrics for one of the daily hours. Who used it: The Roman Breviary was used by clergy and those in religious orders (priests, deacons, monks, nuns, etc.) who were bound to recite the Divine Office (also called Liturgy of the Hours). It could also be used by devout laity who wished to pray the hours. When it was used: The Divine Office – a cycle of daily prayers said at set times (the Canonical Hours, such as Matins, Lauds, Prime, Terce, Sext, None, Vespers, Compline). Clergy typically prayed the Breviary prayers every day, following the liturgical calendar. Purpose: The Breviary contains the full texts needed for the Church’s daily prayer outside of Mass: psalms, hymns, Scripture readings, saints’ lives, and prayers for each of the eight canonical hours. After Trent, in 1568 Pope Pius V issued the standardized Roman Breviary, imposing its use throughout the Latin Church (with a few exceptions for certain monastic or regional traditions)The Breviary is essentially a compendium of the daily prayer of the Church, arranging all 150 Psalms across the week, along with readings and prayers for each day and feast. In practical terms, a priest’s Breviary is a thick portable book (often printed in multiple volumes or a single compact volume) that guides the clergy through their daily cycle of prayer from morning to night. By standardizing the Breviary, the post-Tridentine Church ensured that the Divine Office – the “work of God” prayed each day – was prayed in a unified manner everywhere.

Roman Antiphonary (Antiphonale Romanum)

A large printed Antiphonary (c.1700) used by a choir, containing musical notation for Vespers of Easter Sunday. Who used it: The Antiphonary was used by the choir and music directors in churches and monasteries – essentially, anyone responsible for chanting the Divine Office in choir. It is a choir book for the Office. When it was used: During the singing of the Divine Office (the daily canonical hours such as Lauds and Vespers) in services where the Office is sung. While a priest or individual could read the Breviary privately, the Antiphonary was used when the Office was chanted in common. Purpose: The Antiphonary contains the music and chanted texts for the Divine Office, principally the antiphons (short refrain verses) and other sung portions (responsories, hymns, etc.) for all the hours of the Office. In the wake of Trent, a universal Roman Antiphonary was published (in 1570) to standardize the chants used in the Office. Typically, Antiphonaries were large volumes (often physically large so that a group of singers could read from one book) that include the Gregorian chant notation on staves. For example, at Vespers the choir would use the Antiphonary to sing the opening antiphon, psalm tones, hymn, and Magnificat antiphon. In summary, the Antiphonary is the choir’s book for the Divine Office, providing all the music needed to sing the daily hours in the Roman Rite. (In modern terms, one might compare it to a hymnal or choir book, but specifically for the traditional Latin chants of the Office.)

Roman Psalter (Psalterium Romanum)

Who used it: The Psalter was used by clergy, monks, and choir – essentially anyone reciting or chanting the Psalms as part of the liturgy. In practice, the Psalms are the core of the Divine Office, so the Psalter is built into the Breviary. However, separate Psalter books were also printed for convenience (for example, a small choir psalter or diurnal containing just the Psalms and basic chants). When it was used: Throughout the Divine Office – the Psalter provides the text of the 150 Psalms which are distributed across the various hours and days of the week. Monks and clergy would often know many psalms by heart, but the Psalter book was a reference to ensure accurate recitation. Purpose: The Psalter contains the biblical Book of Psalms (in Latin) arranged for liturgical us. After Trent, the Roman Breviary fixed a standard psalm arrangement (using the Gallican Psalter translation of St. Jerome) to be used everywhere. The Psalterium Romanum could be published as a stand-alone volume for those who needed only the psalms (for instance, a small book of psalms for travel, or for choir use), or it could refer to the section of the Breviary that contains all the psalms for the week. In essence, the Psalter’s purpose is to supply the exact words of the Psalms which are prayed in the Divine Office. By standardizing the Psalter, the Church ensured that the same Latin psalm texts (and the same cycle of psalms) were used by the clergy universally. (Notably, St. Pius V’s reform specified the use of the Gallican Latin psalter everywhere, replacing some local variants.) In summary, the Roman Psalter is the foundational text for the Church’s daily prayers, providing the psalms that are the backbone of every canonical hour.

Roman Gradual (Graduale Romanum)

A medieval manuscript Gradual (14th-century, in a museum) showing Gregorian chant notation. The Gradual contains the music for Mass propers, which continued to be used in printed form after Trent. Who used it: The Gradual was the liturgical book used by the choir or schola at Mass. In a High Mass or sung Mass, the cantor and choir would rely on the Gradual. (The name “Gradual” here refers to a book, not just the specific chant by that name.) When it was used: Mass (Sung or High Mass) – whenever the Mass was sung with Gregorian chant. The Graduale Romanum contains all the musical portions of the Mass (except those parts spoken by the priest). Purpose: It is the official choir book for Mass, containing the texts and musical notation for all the chants of the Mass in the Roman Rite. These include the Proper chants of each Mass (the Introit, Gradual psalm, Alleluia or Tract, Offertory, Communion chant for each day) and the Ordinary chants (the Kyrie, Gloria, Credo, Sanctus, Agnus Dei settings). Essentially, just as the Missal belongs to the priest, the Gradual “belongs” to the choir. After the Council of Trent, the Roman Gradual was standardized (an official edition came slightly later, with Pope Gregory XIII and others overseeing chant revisions). The Graduale ensured that the same Gregorian chants would be sung for the Mass everywhere. For example, on Easter Sunday, every Roman Rite church would sing the same Introit chant “Resurrexi” as given in the Gradual. In summary, the Gradual is the Mass’s music book, used by the choir to sing the proper psalms and hymns of the Mass as standardized for the Roman Rite.

Roman Pontifical (Pontificale Romanum)

Who used it: The Pontifical was used by a bishop (or sometimes by an abbot with special permission) – essentially, by prelates who confer certain higher sacraments and perform solemn ceremonies. When it was used: Rites reserved to bishops – for example, Confirmations, Ordinations, consecration of churches, the blessing of holy oils, coronations, and other episcopal ceremonies. Whenever a ceremony required a bishop as the celebrant, the Pontifical was the guide for that rite. Purpose: The Pontifical contains all the prayers, rites, and ceremonies that a bishop performs. After the Council of Trent, Pope Clement VIII in 1595 published a uniform Roman Pontifical to replace various local versions. The Pontificale Romanum includes, for instance, the rites of ordinating deacons, priests, and bishops, confirming Catholics, consecrating altars and churches, blessing abbots, blessing holy oils, laying foundation stones, and many other episcopal functions. Its purpose is to ensure that any time a bishop anywhere in the Catholic world performs one of these sacred functions, he follows the same approved ritual. In short, the Pontifical is the bishop’s liturgical book, akin to how the Missal is the priest’s. By standardizing the Pontifical, the post-Tridentine Church made sure that the ceremonies of the higher sacraments and church blessings were conducted uniformly and with texts deemed correct by Rome. (Before this reform, different dioceses had their own pontificals with slight variations.) The Roman Pontifical unified all these into one official volume for the Roman Rite.

Roman Ritual (Rituale Romanum)

Who used it: The Ritual was used by parish priests and other clergy for those sacraments and liturgical rites that did not require a bishop. In other words, it was the parish priest’s book for administering the sacraments (apart from Mass) and various blessings and ceremonies. When it was used: Sacraments and sacramentals outside of Mass – for example, Baptism, Marriage, Anointing of the Sick, funerals, blessings, processions, exorcisms and other pastoral rites that a priest performs. Prior to its creation, priests used many different local handbooks (called “Manuale” or “Agenda”) for these ceremonies. Purpose: The Rituale Romanum, first issued as an official book in 1614 by Pope Paul V, was intended to provide one standardized collection of rites for all priestly ministries. It contains all the prayers and instructions for ceremonies such as baptizing infants, hearing confessions (including the absolution formula), witnessing marriages, giving last rites, blessing holy water, conducting funerals, and hundreds of blessings for people and objects (from rosaries to houses, etc.). The Ritual effectively gathers everything a priest might need outside of Mass and the Divine Office. One important aspect: unlike the Missal and Breviary, the Roman Ritual was not imposed absolutely everywhere at once – Pope Paul V recommended its use, but allowed local ritual traditions to phase out gradually. Over time, however, nearly all dioceses conformed to the Roman Ritual’s texts for the major sacraments. In summary, the Roman Ritual is the priest’s general service book – a comprehensive manual for administering the sacraments (other than those reserved to bishops) and for performing blessings and devotional ceremonies, all in a uniform way according to post-Trent Catholic practice.

Roman Martyrology (Martyrologium Romanum)

Who used it: The Martyrology was used by clergy and religious communities, particularly when reading the list of saints of the day during the daily liturgy. In monasteries and seminaries, typically one of the clergy or a reader would proclaim the day’s entries from the Martyrology. When it was used: Daily, as part of the Divine Office or community prayer – traditionally, the Martyrology was read at the hour of Prime each morning (or the previous day’s evening in some places), or before the main meal in community, to announce the feast or saints for the next day. Even after Prime was suppressed in the 20th century, the Martyrology can be read after Morning Prayer. Purpose: The Roman Martyrology is the Church’s official list of saints and blesseds arranged by calendar date. Each day of the year has a short notice of the saints commemorated on that date (especially ancient martyrs, hence “Martyrology”). It provides a brief biographical line for each saint or martyr. Following the Council of Trent, and especially after Pope Gregory XIII’s calendar reform (1582), a revised Martyrologium Romanum was published in 1583 and made obligatory wherever the Roman Rite was used by 1584. The Martyrology ensured that the same roster of saints would be commemorated universally on the correct dates, eliminating local discrepancies. In practice, reading the Martyrology served to inspire the faithful with examples of the saints and to keep the liturgical calendar consistent. In summary, the Roman Martyrology is a reference book of saints, used liturgically to announce and honor each day’s holy men and women in a standardized way throughout the Church.

Roman Processional (Processionale Romanum)

Who used it: The Processional was used by clergy and choirs during liturgical processions. Often, one of the clergy (such as a cantor or deacon) would carry this book while leading a procession, or the choir would sing from it. When it was used: Special processions that are part of the liturgy – for example, the procession on Candlemas (Feast of the Presentation, when candles are blessed and carried in procession), the Palm Sunday procession with palms, the Rogation Days processions (when litanies are chanted while processing around the fields), Corpus Christi processions, and other occasions when the clergy and faithful walk in prayer. Purpose: The Processionale Romanum contains the specific prayers, litany texts, and musical chants to be used during these processions. In essence, it gathers material that is otherwise spread across the Missal, Ritual, and Pontifical, putting it in one handy volume for use on the move. For example, the Processional includes the Litany of Saints (for rogation processions), the hymns and antiphons for the blessing of candles and procession on Candlemas, the Palm Sunday hymns and responses as the faithful carry palms, and so on. After Trent, a standard Roman Processional was eventually published (often as an adjunct to the Ritual). It wasn’t a “mandatory” book in the way the Missal or Breviary were, but it became a very useful resource: by using the official Roman Processional, churches could conduct their processions singing the same approved chants and prayers. In summary, the Processional is a specialized liturgical book for processions, ensuring that whenever the Church goes out in procession, the ceremony is carried out with the proper hymns and rites as standardized in the Roman Rite.

Relevant Pages from My Collection: (Explore examples of these books in the Old Paper Collector collection)

• 1574 – Missale Romanum (Plantin)

• 1569 – Breviarium Romanum (Plantin Press)

• 1571/1572 – Antiphonarium Romanum (Plantin Press)

• 1713 – Psalterium Romanum

• 1607 – Graduale Romanum

• 1826 – Rituale Romanum

• 1642 – Roomsch Martelaren-Boeck (Roman Martyrology in Dutch)

• 1620 – Processionale Romanum