The discordant note in the Kuyperian and Niebuhrian conceptions of Reformed Protestantism is to turn Calvinism not into the little engine that could but the big combine that did and did it some more. Aside from the lack of humility inherent in pointing to Reformed Protestantism as a world-transforming faith that affects every aspect of human existence (and is prone to take credit for all the blessings of the modern world — mind you, without ever taking responsibility for global warming or congested highways), this understanding is also false, at least when it comes to Calvin himself. The following quotation from Calvin’s Institutes (II.9.6) suggests the kind of moderation and restraint that is becoming both to a serious profession of faith and to a sober estimate of one’s place in the world:

Therefore, lest all things should be thrown into confusion by our folly and rashness, he has assigned distinct duties to each in the different modes of life. And that no one may presume to overstep his proper limits, he has distinguished the different modes of life by the name of callings. Every man’s mode of life, therefore, is a kind of station assigned him by the Lord, that he may not be always driven about at random. So necessary is this distinction, that all our actions are thereby estimated in his sight, and often in a very different way from that in which human reason or philosophy would estimate them. There is no more illustrious deed even among philosophers than to free one’s country from tyranny, and yet the private individual who stabs the tyrant is openly condemned by the voice of the heavenly Judge. But I am unwilling to dwell on particular examples; it is enough to know that in every thing the call of the Lord is the foundation and beginning of right action. He who does not act with reference to it will never, in the discharge of duty, keep the right path. He will sometimes be able, perhaps, to give the semblance of something laudable, but whatever it may be in the sight of man, it will be rejected before the throne of God; and besides, there will be no harmony in the different parts of his life. Hence, he only who directs his life to this end will have it properly framed; because free from the impulse of rashness, he will not attempt more than his calling justifies, knowing that it is unlawful to overleap the prescribed bounds. He who is obscure will not decline to cultivate a private life, that he may not desert the post at which God has placed him. Again, in all our cares, toils, annoyances, and other burdens, it will be no small alleviation to know that all these are under the superintendence of God. The magistrate will more willingly perform his office, and the father of a family confine himself to his proper sphere. Every one in his particular mode of life will, without repining, suffer its inconveniences, cares, uneasiness, and anxiety, persuaded that God has laid on the burden. This, too, will afford admirable consolation, that in following your proper calling, no work will be so mean and sordid as not to have a splendour and value in the eye of God.

Lest neo-Calvinists and other Reformed Protestants addicted to activity think this the exception that proves the rule of Calvin’s transformationalism, they should also look at the Reformer’s prayers where the same sense of moderation, restraint, and looking up to heavenly realities is part and parcel of the Reformer’s piety. Here is one example:

Grant, Almighty God, that since under the guidance of your Son we have been united together in the body of your Church, which has been so often scattered and torn asunder, — O grant that we may continue in the unity of the faith, and perserveringly fight against all the temptations of this world, and never deviate from the right course, whatever new troubles may daily arise; and though we are exposed to many deaths, let us not be seized with fear, such as may extinguish in our hearts every hope; but may we, on the contrary, learn to raise up our eyes and minds and all our thoughts to your great power, by which you quicken the dead, and raise from nothing things which are not, so that, though we be daily exposed to ruin, our souls may ever aspire to eternal salvation, until you at length really show yourself to be the fountain of life, when we shall enjoy that endless felicity which has been obtained for us by the blood of your only-begotten Son our Lord, Amen.

When conservative Protestants pray this way, the neo-Calvinist response is usually to hurl the epithet of fundamentalism. But if Calvin himself was so other-worldly, how come other-worldliness is not more basic to Reformed Protestantism than changing the world?