In the view of Roman Catholic liturgists, the Psalms set forth the praise of God in general, while hymns are written and used with reference to some single mystery of the faith, or the commemoration of some saint. This harmonizes with their use in the Breviary, and their division into hymns _de tempore_ for the festivals of the Church year, or the days of the week, or the hours of the day; and hymns _de sanctis_ for the days of commemoration in the Church Calendar. Even when the same hymn is used on a series of days, its conclusion is altered to give it a special adaptation to each of these days. This classification, of course, does not describe the whole body of the Latin hymns. Some few even of those in the Breviary, as, for instance, the _Te Deum_, have to be classed as psalms, and are called Canticles (_Cantica_); and many outside it will not fit into any such definition of what a hymn is. But it illustrates the general character and purpose of the hymns of the Roman and other breviaries, as designed for a special temporal or personal application by way of supplement to the Psalter. At present the Roman Breviary, prepared with the sanction of the Council of Trent, has driven nearly all the others out of use. But at the era of the Reformation there was a great number of breviaries, every diocese and religious order having a right to its own. Panzer enumerates no less than seventy-one which were printed before 1536, some of them in several editions.[18] Even now the Roman Breviary is supplemented by special services in honor of the saints of each order or country, and by services of a more general kind which are peculiar to some localities. But in Luther’s time the endless variety in breviaries and missals formed a striking feature of the confusion which to his mind characterized the Church of Rome.