Mgr Edwin also raises the question of those who avoid the Chalice. Again, he has a point. Reception of the Chalice is part of the Patrimony ... when proposals circulated in the 1630s for the reconciliation of the Provinces of Canterbury and York with the See of S Peter, my recollection is that 'the Chalice' was one of the 'concessions' offered.
But there is a problem here. Some people are rather fastidious nowadays. It is a shame ... but mores do change. Between 2001 and 2007, in one of my Devon churches, a growing number of women retained 'their' Host until the Minister with the Chalice came along to them, and then 'dunked' 'their' Host before receiving It. This had a number of practical disadvantages which I do not want to describe in detail.
I have little sympathy with such fastidious apprehensions. I suspect that such precautions do in fact make only a very tiny contribution ... if they make any at all ... to the risk of picking up infections from the Chalice. But the existence of the apprehensions is a fact.
I'm not sure that there are matters of rigid principle involved here. Little more than a decade ago, there was a national panic about a certain infection ... I recall that the Bishop of Oxford issued detailed and hilarious instructions about the running of the diocese ... when I die, Bishop X takes over; when he dies, Bishop Y ... with copious information about how to conduct mass funerals! At this time, the Archbishops of Canterbury and York, having taken legal advice, ordered (not advised) that Communion only be in one kind.
And there are practical circumstances where a general reception of the Chalice is to be discouraged. I remember a big Do at Lancing at which a lot of people were stumbling around with loaded chalices, upstairs and downstairs and in and out of marquees ... happily, there was no disaster, but it was a practical nightmare. I think I remember a big Forward in Faith event in that Methodist place in central London (having heard what the policies of F in F were, the managers decided to charge us their rate for non-Christians rather than their 'Christian' rate!) at which there were similar problems. I think it would be very sensible for Communion to be in only one kind at large, messy eucharistic celebrations.
Beyond that, I am minded to leave matters to the judgement of individual communicants.
I refer throughout, of course, to Ordinariate Rite and Novus Ordo Masses, where such options are allowed. In the Extraordinary Form, the burden of deciding between options is not imposed on the laity.