Couratin made further additions from the Pontifical; before the Ordination Prayer he included a translation of the formula Oremus fratres carissimi ...; and, during the administration of Holy Communion, the Choir were to sing the Jam non dicam vos servos .... He introduced the Offering by the Newly-ordained to the Bishop, and provided a formula: the Pontiff said "I will offer in his dwelling an oblation with great gladness: I will sing and speak praises unto the Lord"; and the choir sang "Ye have not chosen me ...". Then, during "The offering of the Bread and Wine" the choir sang "Tu es sacerdos in aeternum secundum ordinem Melchisedech". It is not difficult to detect here a determination to restore that sense of Sacrifice and Priesthood which Apostolicae curae had complained that Cranmer had eliminated.
Apostolicae curae did, however, have a point. By eliminating the part of the Roman Canon which followed the Consecration, the Prayer Book Rite presented Anglo-Catholics with a problem. Having successfully taught their laity that the bread and wine truly became the Lord's Body and Blood, they found they had a rite in which the Consecration now appeared merely to be a way of securing the Presence so that it could be adored and/or received. This was accentuated by the growing practice of singing the Agnus Dei after the Consecration. My learned predecessor at S Thomas's, Trevor Jalland, observed "Thus the whole attention of the worshippers is concentrated on the Presence at the very time when there should be thought of sacrificial offering" (This our Sacrifice, 1933, 146sqq.). He went on to suggest that "a partial remedy lies ready to hand". He recommended the use of hymns "expressive of the sacrificial aspect of the Eucharist", mentioning in particular one of a number of hymns composed by W W H Jervois designed to paraphrase parts of the Unde et memores and to teach the doctrine of the Mass as a propitiatory sacrifice for the departed as well as for the living. This hymn was duly introduced into the Oxford rite of Ordination between the Consecration and the Agnus Dei.
It appears with the title "Hymn at the Consecration", and reads: Wherefore, O Father, we thy humble servants/ Here set before thee Christ thy well-beloved,/ All-perfect Offering, Sacrifice immortal,/ Spotless Oblation.// See now thy children, making intercession/ Through him our Saviour, Son of God incarnate,/ For all thy people, living and departed,/ Pleading before thee. It was often sung in Anglo-Catholic churches (as late as the 1960s in Pusey Chapel in Oxford) after the Consecration, while the Celebrant said various things secreto. (I would be interested if anyone had evidence bearing on how widespread this usage was.)
The Bull Apostolicae curae had accurately complained that ""not only is there in the whole [Anglican] Ordinal no clear mention of sacrifice, of consecration, of priesthood, of the power to consecrate and offer sacrifice". The 'Oxford' form of priestly Ordination, however, can hardly be said to lack mention of Sacrifice! The whole congregation sang about it!
This little booklet produced for the guidance of the congregation does not mention the Latin Church's ancient custom of Concelebration by the newly ordained. But at the rehearsal, the Precentor, Fr Michael Watts, a product of St Stephen's House in the era of Canon Couratin, explained (1968) about Concelebration to the ordinands, and instructed them what to do. I remember this clearly!
Perhaps the most striking changes made by Couratin concerned the central Ordination Prayer of the Rite. As left by Cranmer, this failed to ask the Almighty to do anything whatsoever to the Ordinands. Couratin made three changes. He printed the heading "The Prayer for the Holy Spirit". Following the draft Prayer Book of 1928, which Parliament had rejected, he inserted into the Prayer a request that God would "endue them with all grace needful for their calling". And (again following 1928) he significantly changed the opening of the Prayer ... as I plan to explain next time.