Lately, however, what is or might be meant by open communion has shifted. The received understanding has always included a proviso, sometimes explicitly stated but often simply assumed: “All are welcome to receive” has been taken to mean “all Christians,” which in turn has been understood as including all (and only) those who have been baptized with water in the name of the Trinity. In other words, an open eucharistic service has been open irrespective of denominational status but not of baptismal status. That proviso is now under discussion in many quarters, to the point that to ask whether such-and-such a church practices open communion is apt to be ambiguous. The disputed question at present is how open the practice is or ought to be.
The logic of what has been the accepted interpretation, which does in a sense limit the openness of open communion, is not hard to see. It stands to reason that if taking part in the Eucharist is a specifically Christian privilege, and if Christians are defined, minimally if not exhaustively, by their baptism, then those who would avail themselves of the privilege can be expected at least to have met this one objective criterion. Is this expectation indeed valid? That is the question at issue in the current discussion.