I read R. J. Gore’s Covenantal Worship, Reconsidering the Puritan Regulative Principle in its early manuscript form. I was somewhat reluctant to read another book on worship. Once I finished it, however, I told the publisher that it should have been written long before now and should be in print.

The regulative principle of worship has confused many in our Presbyterian and Reformed churches. Some have narrowed down this principle to deal with only certain aspects and others have viewed worship as more broadly regulated by the written Word of God. The bottom line is that biblical worship is covenantal and reformed, and vice versa.

I dislike hearing terms like “worship wars” because the only warfare that should be present in worship is with our adversary. However, I know professing Christians who imply that they will go to war over this topic and churches have actually split over it. Gore is helpful in showing the relationship between Puritans and Presbyterians and how Presbyterians are like and unlike the Anglicans and Lutherans.

In the introduction, Gore sets forth his own pilgrimage in this area and I could easily identify with his development. What is the basis of the “regulative principle?” What can we learn from its meaning, its use and abuse in order to see all there is to see about worship? There is no uniform principle among Presbyterians. Gore points out that those from a more narrow approach are fearful that foreign elements will be introduced into worship that will displease God. Others with a broader view feel that may keep us from incorporating many things that are found in Scripture. In our Presbyterian and Reformed community, you will find both those who prefer a more formal liturgical worship and others who prefer less formality and structure.

The book includes a historical comparison and contrast of John Calvin and the Puritans. They both are in basic agreement on the authority and application of the Word, particularly in matters relating to worship. They do differ, though, in their conclusions. Gore also clarifies a misconception about Calvin down through the years by contrasting Calvin’s position to Luther’s. Calvin maintained that only that which is revealed in Scripture directly or by good and necessary inference can be included in worship. This is really a Puritan version of Calvin’s position. Calvin’s position is “whatever is consistent with the Scripture,” (page 89). There are differences between the two.

Gore is also quick to point out that criticizing the Puritans’ interpretation of the regulative principle does not “indict Puritanism as a movement.”

Gore’s concluding chapter on covenantal worship is a good climax to this helpful and challenging book. He draws a clear distinction between Puritan and covenantal worship, while keeping them both in sync with the authority of the Scripture. He concludes that covenantal worship is an “advance over the Puritan principle.” He writes, “Therefore, modern Presbyterian worship must end the pursuit of plainness, and begin with the pursuit of covenant faithfulness.” I hope your appetite is whetted to buy this book, read it, and even study it with your people. If it does not dissuade you of your position, whatever it might be, I trust that it will help you appreciate where the different approaches is coming from.

-Charles Dunahoo

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