The intra-Reformed historic debate between the Zwinglian memorialist view of the Lord's Supper and the Calvin-Westminster spiritual-presence view. The Zwinglian position holds that the bread and wine are memorial signs only, commemorating Christ's death; Christ's body and blood are not really present at the Supper, since Christ's glorified body remains bodily in heaven. The Calvin-Westminster position holds that Christ is truly and substantially present in the Supper by the work of the Holy Spirit through the elements to the faith of the receiver; the bodily Christ remains in heaven but the Spirit communicates Christ's body and blood spiritually-and-truly to the believer at the Table. The intra-Reformed debate is substantively important: the Reformed-confessional standards (Westminster XXIX; Heidelberg Q. 75-79; Belgic XXXV; the Second Helvetic Confession XXI) substantively articulate the Calvin spiritual-presence position rather than the Zwinglian memorialist position. The two positions agree against Catholic transubstantiation and Lutheran consubstantiation but disagree substantively on whether Christ is really present in the Supper or only signified. Contemporary American Baptist and broadly evangelical practice often defaults to Zwinglian memorialism (the substantively weaker of the two Reformed positions); the patriarchal-Reformed reader engages this default with the substantive Calvin-Westminster spiritual-presence position. The doctrinal-pastoral consequence is significant: the spiritual-presence position invests the Supper with substantial sacramental weight and pastoral seriousness; the memorialist position evacuates much of this weight, treating the Supper as merely a memorial-symbolic act with little distinct sacramental efficacy.