‘[The Church’s] complete sharing of baptismal and eucharistic life does not happen rapidly or easily, and the problem remains of how the Church is to show its openness without simply abandoning its explicit commitment to the one focal interpretative story of Jesus. To share eucharistic communion with someone unbaptized, or committed to another story or system, is odd – not because the sacrament is “profaned”, or because grace cannot be given to those outside the household, but because the symbolic integrity of the Eucharist depends upon its being celebrated by those who both commit themselves to the paradigm of Jesus’ death and resurrection and acknowledge that their violence is violence offered to Jesus. All their betrayals are to be understood as betrayals of him; and through that understanding comes forgiveness and hope. Those who do not so understand themselves and their sin or their loss will not make the same identification of their victims with Jesus, nor will they necessarily understand their hope or their vocation in relation to him and his community. Their participation is thus anomalous: it is hard to see the meaning of what is being done’.
– Rowan Williams, Resurrection: Interpreting the Easter Gospel (London: Darton, Longman and Todd, 1982), 68.