The consensus of scholars, as explained in JND Kelly et al, is that Augustine held to the real presence view. I don't see the point of having an obscure reformed theologian present here
From the beginning of Christianity through the tenth century, Christian theologians saw the [[Eucharist]] as the church's participation in [[Christ's sacrifice]]. Christ was believed to be present in the Eucharist, but there were differences over the way in which this occurred.{{sfn|Riggs|2015|pp=11–12}}
[[Berengar of Tours]] also had an Eucharist view very similar to Calvin, and such views were common in the early Ango-Saxon church, as can be seen in the writings of [[Ælfric of Eynsham|Aelfric of Eynsham]].<ref>{{Cite web |title=Philip Schaff: History of the Christian Church, Volume IV: Mediaeval Christianity. A.D. 590-1073 - Christian Classics Ethereal Library |url=https://ccel.org/ccel/schaff/hcc4/hcc4.i.xi.xxiv.html |access-date=2022-03-07 |website=ccel.org}}</ref>▼
Reformed theologian John Riggs has argued that the [[School of Antioch]] in the [[Eastern Roman Empire]], along with [[Hilary of Poitiers]] and [[Ambrose]] in the [[Western Roman Empire]], taught a realist, metabolic, or somatic view, where the elements of the Eucharist were believed to be changed into [[Christ's body and blood]].{{sfn|Riggs|2015|pp=12–13}} Riggs maintains that the influential fourth-century Western theologian [[Augustine of Hippo]], on the other hand, held that Christ is really present in the elements of the Eucharist, but not in a bodily manner, because his body remains in [[heaven in Christianity|heaven]].{{sfn|Riggs|2015|p=15}} Riggs argues that Augustine believed the Eucharist is a spiritual eating which allows Christians to become part of Christ's body.{{sfn|Ayres|Humphries|2015|p=159}} Western theologians in the three centuries following Augustine did not elaborate on the way Christ is present in the Eucharist, but emphasized the transforming power of the sacrament.{{sfn|Ayres|Humphries|2015|p=161–162}}
According to Riggs, in the ninth century, [[Hrabanus Maurus]] and [[Ratramnus]] also defended Augustine's view of nonmetabolic real presence.{{sfn|Riggs|2015|p=18}} During the high and late Middle Ages, the metabolic view became increasingly dominant to the exclusion of the nonmetabolic view, to the point that it was considered the only orthodox option.{{sfn|Levy|2015|p=236}} The doctrine of [[transubstantiation]] was developed in the high Middle Ages to explain the change of the elements into Christ's body and blood. Transubstantiation is the belief that the Eucharistic elements are transformed into Christ's body and blood in a way only perceivable by the intellect, not by the senses.{{sfn|Riggs|2015|p=24}}
Anglican theologian Brian Douglas maintains that "Augustine is clear, nonetheless, in his use of realism and argues that the presence of Christ in the Eucharist is real such that the bread and wine and their offering participate in a real way in the eternal and heavenly Forms of Christ's body and blood."{{sfn|Douglas|2011|p=23}}
▲[[Berengar of Tours]] also had an Eucharist view very similar to Calvin, and such views were common in the early Ango-Saxon church, as can be seen in the writings of [[Ælfric of Eynsham|Aelfric of Eynsham]].<ref>{{Cite web |title=Philip Schaff: History of the Christian Church, Volume IV: Mediaeval Christianity. A.D. 590-1073 - Christian Classics Ethereal Library |url=https://ccel.org/ccel/schaff/hcc4/hcc4.i.xi.xxiv.html |access-date=2022-03-07 |website=ccel.org}}</ref>