The issue arose because Greg Johnson, the Presbyterian pastor of Memorial Presbyterian in St. Louis who says he is homosexual but celibate, left the Presbyterian Church in America in 2022. Now his church wants to join the EPC. “That has stirred up all kinds of controversy because we’ve got some in the EPC that appear to be very open to bringing him into the EPC, and we’ve got other groups that are absolutely opposed to him coming into the EPC.”

A storm is brewing in the Evangelical Presbyterian Church (EPC) and a “meaningful group of churches” are considering other options, according to Pastor Nate Atwood, the pastor of St. Giles Presbyterian Church in Charlotte, N.C.
Atwood has been involved in the EPC since 1988 and held several leadership roles, including serving as moderator of the General Assembly. He says there is a “crisis of confidence in the current stated clerk, moderator, and leadership team” after an overture concerning same-sex-attracted pastors never made it to the floor of the General Assembly this summer.
Now an issue involving a Pittsburgh church—Beverly Heights Presbyterian Church—is raising more questions about whether the denomination is going to follow its original vision. Beverly Heights is trying to leave the EPC following the stated process, but has clashed repeatedly with the Presbytery, culminating in a civil suit.
According to Atwood, the original vision of the EPC when it was founded in 1981 was to be a Biblical, evangelical, constitutional, and Reformed denomination.
Recent events have raised questions about several of those commitments, Atwood explained, including whether denominational leaders will follow processes outlined in the EPC Book of Order.
An overture presented unanimously by the New River Presbytery—composed of 39 churches—proposed an amendment to the denomination’s Book of Government. “Men and women who identify as homosexual, even those who identify as homosexual and claim to practice celibacy in that self-identification, are disqualified from holding office in the Evangelical Presbyterian Church.”
The issue arose because Greg Johnson, the Presbyterian pastor of Memorial Presbyterian in St. Louis who says he is homosexual but celibate, left the Presbyterian Church in America in 2022.
Now his church wants to join the EPC. “That has stirred up all kinds of controversy because we’ve got some in the EPC that appear to be very open to bringing him into the EPC, and we’ve got other groups that are absolutely opposed to him coming into the EPC,” Donald Fortson, professor of church history and pastoral theology emeritus at Reformed Theological Seminary and long-time EPC member, told Christianity Today.
Normally, when an overture is presented, it goes to the permanent judicial commission (PJC) for examination to ensure it is clear and fits with the church’s constitution and its confession (the Westminster Confession of Faith.) If there is an issue with the overture, the PJC explains the issue and goes back to the presenters with a suggested cure, Atwood said.
In this instance, by a vote of 5 to 4, the PJC claimed the overture was not valid and offered no explanation or cure. Atwood called their action “high-handed and imperious” and a “catastrophic failure of their constitutional duties.”
Instead, the New River leaders, realizing their overture would not be allowed on the floor of the General Assembly for discussion and a vote, agreed to a two-year study of the issue.
Meanwhile, attention toward Beverly Heights’ departure crisis is growing. Observers, like Atwood, are wondering if the presbytery leadership will use strong arm tactics or will follow the proper constitutional protections afforded to churches in the EPC.
According to Beverly Heights Pastor Dr. Nate Devlin, the church that has been part of the EPC since 2007 began the separation process from the denomination in October 2023. An open letter explains the church’s view of events since the separation process began.
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There are many great books for pastors, and I benefit from the work of numerous contemporary authors and thinkers. But there is also much gold to be mined from works that have stood the test of time and helped Christians for centuries. For that reason, I would urge pastors to read Communion with God.

Some years ago, I was preparing a reading list for an upcoming sabbatical. I didn’t have any pressing projects that required study, so I was at liberty to choose whatever books seemed like they would be most helpful and enjoyable. As I scanned the volumes in my office, my eyes fell upon an as-yet unread copy of John Owen’s Communion with God on a shelf. Contemplating the title, I thought that this book probably had something I needed. After all, being a pastor meant spending a lot of time in God’s Word and talking to people about the Lord, but it wasn’t always conducive to communion with God. And when it boiled down to it, I wasn’t 100 percent sure that I actually knew what “communion with God” meant.
So I read Owen’s book that summer, or more accurately—I devoured it. Owen can be a tough read; he never says something in ten words that can be explained in a hundred. And he definitely could have benefitted from an editor wrangling some order into the chaos of his syntax and outline (though the 2007 edition edited by Justin Taylor and Kelly Kapic has gone a long way towards giving the reader a fighting chance). But the juice was more than worth the squeeze. I don’t know of any book (except the Bible, obviously) that has impacted my daily life and thinking about God more. As a result, I’ve probably re-read Communion with God three or four times in the past few years. I’ve even written a book trying to make Owen’s insights accessible and available to the wider Christian community.
While I think that Communion with God is a book that will benefit any believer that reads it, it strikes me that there are a few ways it can particularly benefit pastors. Let me suggest four:
1. Communion with God  clarifies what it means to have a relationship with God.
Some evangelicals are fond of framing Christianity as “having a relationship with God,” and that is true (as far as it goes). But while we may have some idea how to carry on a relationship with a friend, a spouse, or a neighbor, it’s not always clear how we are supposed to relate to God. Owen’s book is a trusty field guide to the Bible’s practical teachings about having a relationship with God.
2. Communion with God  reminds us that our relationship with God is carried out with all three persons of the Trinity.
One of the distinctive features of Owen’s book is that it encourages believers to carry on distinct communion with the Father, Son, and Holy Spirit. There is a fine line to be walked here, and Owen does it masterfully. He shows how we carry on a relationship with the Father in his love, the Son in his grace, and the Spirit in his comfort, while also insisting that to have a relationship with any one person is to have a relationship with the one God. As a preacher, I regularly find Owen’s thinking and vocabulary creeping into my sermon manuscripts.
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Consider how you can replace self-indulgence with expressing love to others, self-centeredness with a life of blessing and serving others. For this is why God made you, why he called you, and why he saved you—so you could live a life of doing good to others for the glory of his name.

I’m going to go out on a limb and suggest that in the past few weeks, you have probably not gotten rip-roaring drunk nor participated in a debauched drinking party. You have probably not given yourself over to rampant sexual immorality or a life obsessed with sensuality. At least, I hope not.
I raise these particular issues because Paul raises them in his letter to the Romans. As he helps the Christians in Rome understand how the gospel is meant to work itself out in life, he lists three pairs of sins that are unfitting for Christians. “Let us walk properly as in the daytime,” he says, “not in orgies and drunkenness, not in sexual immorality and sensuality, not in quarreling and jealousy” (13:13). It seems to me that if he went to the trouble of listing such sins, we should go to the trouble of considering them—and not only as vague representative sins that other people may be tempted to commit, but as actual sins that may be present in your life and mine, whether subtly or explicitly.
It is my understanding that what binds these sins together is that they are a failure to love. After all, Paul makes clear that the great implication of the gospel he has outlined in the opening chapters of Romans is love! Your duty, your calling, your responsibility, your privilege is to love others as a display of God’s love for you. And each of these sins represents a failure to do so.
And so you can’t love others when your life is marked by drunkenness or partying. And what stands behind these sins is a desire for escapism. It could be bingeing on alcohol or on Netflix, on video games, or on social media—whatever causes you to lose control of your time and devote too much of it to pursuits that are ultimately vain and distracting. If you are utterly devoted to addictive substances or addictive entertainment, that will necessarily diminish your willingness and ability to love others.
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