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 rite. But what is peculiar among the modern Greeks is, that they distribute the sacred bread, not separately, but dipped in the wine, and placed in a spoon. From its being allowed by them, that the bread, unless at the times, principally, of solemn communion, may be given separately, it is plain, if any proof were wanted, that their belief of the real presence of the whole Christ under each species, is the same as that of the western Church. And another proof of the same is, that, neither at the time of the schism, in the ninth century, when minds were most exasperated, nor since, has it been made a subject of complaint against the Latins, that, in the administration of the Eucharist, they had departed from the precept of Christ, or violated any established rule of general discipline. Some of their charges against us were sufficiently frivolous; and as, among these, one was, that we celebrated the Eucharist in unleavened bread, contrary to the practice of their Church, they, certainly, could not have overlooked the more important point of communion in one kind, had they judged it reprehensible; or, in other words, had not their own practice, on certain occasions, been the same, and their general faith the same.

“ The holy Synod, following the judgment of the Church as pronounced at Constance) and its usage, declares ad teaches, that neither Laity nor unofficiating Clergy are bound, by any divine command, to receive the Sacrament of the Eucharist under both species ; and that it cannot be doubted, without a breach of faith, that communion in either kind suffices for them. For though Christ, at his last supper, instituted this venerable Sacrament under the forms of bread and wine, and thus delivered it to his Apostles, yet that institution, and that delivering, do not shew, that all the faithful, by the command of Christ, are bound to receive