Reformed writers have spent five centuries insisting that their position is not the memorial view, and their critics have spent the same period arguing that the difference is a form of words. The Consensus Tigurinus of 1549, agreed between Calvin at Geneva and Bullinger at Zurich, sits at the centre of that argument. It was a genuine settlement between the two Swiss centres, and it was read in Lutheran territory as proof that Geneva had gone over to Zurich, which hardened the Lutheran refusal rather than easing it. How much Calvin conceded in it is still argued by historians of the period.
On the other flank, the Heidelberg Catechism of 1563 sets out the Reformed teaching in its questions on the supper and then, in the question that follows them, condemns the Roman Mass in terms so severe that several Reformed bodies have since bracketed the passage, footnoted it, or formally set it aside as no longer the way they wish to speak of their Catholic neighbours. The doctrine was kept and the polemic was not, which is itself evidence about how a confession functions in a living church.
Movement in the other direction is recent and partial. The Leuenberg Agreement of 1973 brought most European Lutheran and Reformed churches into pulpit and table fellowship, on the ground that their sixteenth century condemnations no longer applied to what each other now taught, and A Formula of Agreement of 1997 did the same for several churches in the United States. Neither document claimed that the two accounts of the presence had become one, and neither side withdrew its own.