The Prayer Book forms of Ordination, unlike those in the Pontifical, provide Proper Collects and Epistles and Gospels. For the highly 'Romanising' form of the Anglican Rite which we are examining, it was necessary to supply what the Prayer Book lacked: such as an Introit, a Gradual, and an Alleluia (in English and in plainchant). Couratin [if my identification of the hand at work here is correct] secured them from a very interesting source. The Introit Hic accipiet benedictionem is from Psalm 23/24; Hic ... Jacob; Domini est terra; Gloria; Hic. It comes from a form disused in the Catholic Church herself since the Conciliar ruptures, the Rite De Clerico faciendo or Tonsure. It is what the Choir sings immediately after the Pontiff has cut the hair of the candidates. In other words, Couratin begins the service by supplying what would have been experienced by the ordinands if they had been taken through the Tonsure and Minor Orders as prescribed in the Pontifical.
The Gradual and Alleluia are from Psalm 14/15 and 15/16 and represent the following: Domine, quis habitabit in tabernaculo tuo, aut quis requiescit in monte sancto tuo? V Qui ingreditur sine macula et operatur justitiam; qui loquitur veritatem in corde suo. Alleluia. Alleluia. V Dominus pars haereditatis meae et calicis mei: tu es qui restitues haereditatem meam mihi. Alleluia. This Alleluia incorporates the words which the ordinand was required to say while the Bishop was actually cutting his hair. Pope Benedict XVI took it to heart and remmembered it all his life, quoting it in his Christmas Address to the Roman Curia in 2007. "This is marvellously expressed in a verse of a priestly Psalm that we - the older generation - spoke during our admittance to the clerical state: "The Lord is my chosen portion and my cup, you hold my lot". The priest praying in this psalm interprets his life on the basis of the distribution of territory as established in Deuteronomy. After taking possession of the land, every tribe obtained by drawing of lots its portion of the Holy Land and, with this, took part in the gift promised to the people of God. The tribe of Levi alone received no land: its land was God himself. This affirmation certainly had an entirely practical significamce. Priests did not live like the other tribes by cultivating the earth, but on offerings. However, the affirmation goes deeper. The true foundation of the priestly life, the ground of his existence, the ground of his life, is God himself. The Church in this Old Testament interpretation of the priestly life ... has rightly seen in the following of the Apostles in communion with Jesus himself, as the explanation of what the priestly mission means. The priest can and must say today with the Levite Dominus pars haereditatis meae et calicis mei. God himself is my portion of land, the external and internal foundation of my existence. ..."
To be continued.