Jesus calls us to learn about our enemies and about ourselves—and to spread the aroma of Christ through the world by the ministry of the word for the salvation of the elect. To this end, he bids us understand that we are like sheep in the midst of wolves, so that we will seek to be wise as serpents and gentle as doves.

One of the remarkable features of Jesus’ teaching is the way in which he drew simple analogies and metaphors from the world around him in order to instruct his disciples about the most profound truths of the kingdom of God.
Jesus spent much time reading the book of nature. He could point to a simple flower in order to explain to his disciples the mystery of God’s providential care and provision for them (Luke 12:27). Some of Christ’s most impactful illustrations came from the agrarian culture in which he lived and traveled. He expended prolonged periods of mental energy meditating on the birds of the air and the livestock that flooded the Palestinian landscape. At the inauguration of his missionary enterprise, Jesus gathered the twelve to himself and said to them,

Behold, I am sending you out as sheep in the midst of wolves, so be wise as serpents and innocent as doves. Beware of men, for they will deliver you over to courts and flog you in their synagogues,  and you will be dragged before governors and kings for my sake, to bear witness before them and the Gentiles. When they deliver you over, do not be anxious how you are to speak or what you are to say, for what you are to say will be given to you in that hour. For it is not you who speak, but the Spirit of your Father speaking through you.(Matt. 10:16–20)

Jesus is preparing his disciples for spiritual warfare in Matthew 10:16-20.
In a day when Christians have all but lost the culture war in America—and the prospect of the persecution of true believers is imminent—it is incumbent on us to listen carefully to what the Savior told his disciples upon their first missionary journey. In the ancient wartime manual, The Art of War, Sun Tzu explained,

If you know the enemy and know yourself, you need not fear the result of a hundred battles. If you know yourself but not the enemy, for every victory gained you will also suffer a defeat. If you know neither the enemy nor yourself, you will succumb in every battle.

In Matthew 10:16-20, Jesus is essentially giving his disciples his manual of spiritual warfare for the mission of God. The danger of the task that lay before the disciples required a clear illustration from the Savior regarding the way in which they should prepare themselves for the opposition they would encounter.
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As part of MOP’s responsibility “to make clear to the broader Church the errors that were identified in Presbytery’s various investigations” — and the steps it is taking “to fulfill its responsibilities to protect the peace and purity of the broader Church . . . in light of these errors,” … the following documents are posted which report the results of the hearing.

On Tuesday evening, June 14, Missouri Presbytery (MOP) held a second hearing concerning its actions regarding Memorial Presbyterian Church’s involvement with the Revoice conference it hosted in 2018. The hearing was directed by the PCA’s Standing Judicial Commission (SJC) in Case 2020-05.
The Presbytery’s Report
As part of MOP’s responsibility “to make clear to the broader Church the errors that were identified in Presbytery’s various investigations” — and the steps it is taking “to fulfill its responsibilities to protect the peace and purity of the broader Church . . . in light of these errors,” — MOP has asked byFaith, the official communication organ of the PCA, to post the following documents which report the results of the hearing: a cover letter; restating the SJC Amends and the Standard of Review Now Expected of the MOP; and Amended Theological Judgments.
These documents may be accessed here.
Background 
The first Revoice conference, held in July 2018 at Memorial Presbyterian Church in St. Louis, generated controversy in the evangelical community, and especially in the PCA. Ultimately, three matters related to Memorial’s hosting Revoice came before the SJC, the body responsible for handling matters related to judicial process that make their way to the General Assembly (GA):

A complaint filed by Teaching Elder (TE) Ryan Speck contended that MOP should have found a “strong presumption” that TE Greg Johnson, pastor of Memorial, was guilty of four allegations raised against him and should have held an ecclesiastical trial and, if warranted, impose censure (SJC Judicial Case 2020-12).
A second complaint, also filed by TE Speck, charged MOP with error in approving six theological judgments concerning Revoice and Memorial’s involvement with the Conference, as well as a couple of other matters (SJC Judicial Case 2020-05).
Overtures from three presbyteries invoking a “Book of Church Order” (BCO) provisionthat allows any two presbyteries to ask the GA to assume original jurisdiction (the right of a court to hear a case for the first time) when a presbytery refuses to act “in doctrinal cases or cases of public scandal” (BCO 34-1). The three presbyteries alleged that MOP had refused to act by failing to bring TE Johnson to trial.

The full SJC heard Judicial Case 2020-12 in March 2021, and rendered its judgment, denying the complaint at its fall meeting the following October. An explanation of that decision may be found here. The SJC reached a final decision about the Case 2020-05 and the three overtures at its spring 2022 meeting on March 3, 2022. In Case 2020-05, the SJC sustained a portion of the complaint (the complete text of the decision may be found here). The SJC answered the overtures from the three presbyteries by reference to its decisions in cases 2020-05 and 2020-12.
The SJC identified three issues raised by the complaint, and sustained one of them: “At its December 7, 2019, called meeting, did Missouri Presbytery (MOP) err in approving six theological judgments (specifically, Judgments # 1-5 and #9) recommended by the Committee to Investigate Memorial?” The SJC answered “yes, ” particularly with regard to theological judgments 2, 3, and 5.
The heart of MOP’s error identified by the SJC was the criteria the presbytery used in adjudicating the allegations presented within the complaint. The SJC determined that MOP improperly applied a standard used in a case against a teaching elder (BCO 34-5) rather than provisions dealing with the responsibilities of church courts (BCO 11-3, 4 and at BCO 13-9(f)). A more comprehensive explanation of the SJC’s rationale for this conclusion as well as its decision as a whole may be found here.
BCO 43-10 says that when a higher court has sustained a complaint (or any part of it) against a lower court, it “has power, in its discretion, to annul the whole or any part of the action of a lower court against which complaint has been made, or to send the matter back to the lower court with instructions for a new hearing.”
In Case 2020-05, the SJC instructed MOP to “hold a new hearing” that would focus on the following matters: “What steps must MOP take to make clear to the broader Church the errors that were identified in Presbytery’s various investigations with regard to some of the teachings at Revoice 18, particularly with regard to Theological Judgments 2, 3, and 5, and what steps must MOP take to fulfill its responsibilities to protect the peace and purity of the broader Church under BCO 11-3, 11-4, and 13-9f in light of those errors?” The SJC encouraged MOP to consider “how specific statements of some speakers at Revoice 18 may have differed from the propositions of the report of the GA’s Ad Interim Committee on Sexuality.” It was this hearing that MOP held on June 14.
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We should not be surprised that there exists in our era contention over proper sensibilities toward God. The truly alarming thing would be if there were none. What is somewhat different in our era is the post-modern mood that despises debate and clear definition. This pseudo-tolerance has long ago compromised the doctrinal integrity of professing Evangelicals. The same worldly mood that abhors necessary conflict and clear definition in doctrinal matters, is even more incensed at the thought of anything similar in the more subjective realm of orthopathy. In some ways, the most problematic people are not the combatants in the worship wars, but those who insist there should be none.

For some Christians, the worship wars are much ado about nothing. They regard these conflicts as the dying thrashes of hide-bound traditionalists, raging against the waning popularity of those songs most familiar and nostalgically precious to them. Such Christians think that debates over worship reveal only the immature clamor of people who do not understand the Romans 14 principle, and want to elevate their preferences to the level of orthodoxy.
If you believe that it is possible to have correct or incorrect affections towards God, appropriate or inappropriate responses to God, acceptable or unacceptable worship, then the worship wars are a natural, and indeed, essential part of church life. While no Spirit-filled Christian delights in conflict, no Spirit-filled Christian doubts that some conflict is inevitable and necessary. Consider how important doctrinal conflict has been.
We should be very thankful for the heretics and their heresies. Without them, we would not know all the ways that Christian orthodoxy can be denied and twisted. Before heretics come along, orthodoxy is assumed, without clear definition. Through the heresies of Gnosticism, Ebionism, Apollonarianism, Eutychianism, Nestorianism, Arianism, and Sabellianism, the church hammered out orthodox Christology and trinitarianism. The Apostles’, Nicene, and Athanasian creeds represent early responses to heresies, and defining points for orthodoxy. The creeds represent points of definition. After these definitions were in place, deviations represent deliberate heterodoxy. A certain amount of vagueness or imprecision is expected before the point of definition that becomes intolerable after the point of definition.
For that matter, we can be “thankful”, so to speak, for the heresies of transsubstantiation, indulgences, baptismal regeneration, Mary as co-redemptrix, and others, for leading to the Reformation with its five solas. In many ways, our propositional statements of faith, as ornate as they now appear, partly represent a kind of timeline of doctrinal combat. Our liturgies, polities, and ministry philosophy represent a practical version of the same.
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