Pius IV, 1559-1565

Chap. 1. That Laymen and Clerics who not Offering Mass are not Bound by Divine Law to Communion under Both Species

930. Thus, the holy Synod itself, instructed by the Holy Spirit, who is the Spirit of wisdom and understanding, the Spirit of counsel and piety, [Isa. 112], and following the judgment and custom of the Church itself, declares and teaches that laymen and clerics not officiating are bound by no divine law to receive the sacrament of the Eucharist under both species, and that without injury to the faith there can be no doubt at all that communion under either species suffices for them for salvation. For although Christ the Lord at the Last Supper instituted and delivered to the apostles this venerable sacrament under the species of bread and wine [cf. Matt. 26:26 f.; Mark 14:22; Luke 22:19; I Cor. 11:24 f.], yet, that institution and tradition do not contend that all the faithful of Christ by an enactment of the Lord are bound [can. 1, 2] to receive under both species [can. 1, 2]. But neither is it rightly inferred from that sixth discourse in John that communion under both forms was commanded by the Lord [can. 3], whatever the understanding may be according to the various interpretations of the holy Fathers and Doctors. For, He who said: "Unless you eat the flesh of the Son of Man and drink His blood, you shall not have life in you" [John 6:54], also said: "If anyone eat of this bread, he shall live forever" [John 6:52]. And He who said: "He that eateth my flesh, and drinketh my blood hath life everlasting" [John 6:55] also said: "The bread, which I shall give, is my flesh for the life of the world" [John 6:52]: and finally, He who said: "He that eateth my flesh and drinketh my blood, abideth in me and I in him" [John 6:57], said nevertheless: "He that eateth this bread, shall live forever" [John 6:58].

Chap. 2. The Power of the Church Concerning the Administration of the Sacrament of the Eucharist

931. It [the Council] declares furthermore that this power has always been in the Church, that in the administration of the sacraments, preserving their substance, she may determine or change whatever she may judge to be more expedient for the benefit of those who receive them or for the veneration of the sacraments, according to the variety of circumstances, times, and places. Moreover, the Apostle seems to have intimated this in no obscure manner, when he said: "Let a man so account of us as of the ministers of Christ and the dispensers of the mysteries of God" [I Cor. 4:1]; and that he himself used this power is quite manifest in this sacrament as well as in many other things, not only in this sacrament itself, but also in some things set down with regard to its use, he says: "The rest I will set in order when I come" [I Cor. 11:34]. Therefore holy mother Church, cognizant of her authority in the administra-