Disney Airs Animated Series about Satan Impregnating a Reluctant Mother Who Births the Antichrist
Artist Ricky Cometa said, “When Dana first approached me, she said that ‘we’re trying to make this demon realm part of Disney,’ which is something I didn’t think would happen.” Cometa went on to say, “We really wanted to make this demon realm feel like home, and just had to figure out how to do it.”
Disney+ has dropped its latest animated series which follows the life of a young teenage girl who learns she is a human-demon hybrid spawn of Satan.
The series, titled Little Demon, is set 13 years after the Devil impregnated a single “reluctant mother,” resulting in the birth of their “antichrist” daughter Chrissy.
Disney Plus Informer describes the show as “an animated comedy featuring the voices of Danny DeVito and Aubrey Plaza. It has been 13 years since being impregnated by Satan, and a reluctant mother, Laura, and her Antichrist daughter, Chrissy, attempt to live an ordinary life in Delaware. However, the two are constantly thwarted by monstrous forces, including Satan, who yearns for custody of his daughter’s soul.”
The series is said to feature demonic witchcraft, pagan rituals, gratuitous blood, gore, and nudity.
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A Political View of the PCA Jubilee General Assembly
Another critical issue was related to the use of the term “pastor” as being reserved for ordained teaching elders. It seems that the modern evangelical church tends to label everyone contributing service to the Lord’s work as pastor. From nonordained youth “pastors” to nonordained music “pastors,” it has become a very generic term. This has contributed to much confusion in the wider church.
On my Facebook page I recently referred to the 50th General Assembly (GA) of the Presbyterian Church in America (PCA) as a silent coup d’état. I realize that for some folks this language would be considered too strong, but I believe it is fitting. As a commissioner this year to the GA in Memphis, and as a founding father who attended the original GA in 1973, I believe the use of this term is appropriate.
Because of a lack of better terms in defining opposing parties in the PCA, in this brief article, I will use the political terms of conservative (confessionalist) and progressive. In short, almost every vote at the GA this year was won by the conservatives, and that by a large margin. That is one reason for the use of my strong term. It seems like for years now, we have been losing, but things dramatically changed this year.
For example, progressive churches are always pushing the envelope and trying to put women in the pulpit. Such was the case recently when a woman ascended to the pulpit in a worship service at a church in Metro New York Presbytery. It was called a Bible Study and not a sermon, even though it was a worship service with the sacrament of the Lord’s Supper being celebrated at the end of the service.
The Assembly voted overwhelmingly to send this matter to the Standing Judicial Commission (SJC) to hold this Church and this Presbytery accountable for their actions. This now will become a test case for the SJC. Hopefully, they will hold the line on women preaching in our pulpits.
The Side B homosexuality issue was handled by a proposed new change to the Book of Church Order. This again will require a two-thirds majority approval by presbyteries, and the approval at the next General Assembly meeting in Richmond, Virginia.
Although this new language of the proposed amendment to the BCO says that an officer “should conform to the biblical requirement of chastity and sexual purity in his description of himself, and in his convictions, character, and conduct,” in my opinion, there is too much wiggle room here. In my view, the words are too generic, and not direct enough. But then at the same time, ultimately, the whole issue depends on the integrity of the elders in the PCA, and not on the language itself. Hopefully, integrity will win out here. Even though Greg Johnson has left the PCA, we need to be ever diligent on this issue. I never heard one reference at this Assembly to same-sex attraction or to celibacy, and this was a blessing.
The Assembly adopted the recommendation that the PCA Stated Clerk send a letter to the President of the United States, and to other civil magistrates (including letters from presbytery clerks to governors) protesting the surgical mutilation of children in what has become described as gender-affirming care. Somewhat contrary to the PCA’s own doctrine of the spirituality of the church, I was glad to see the Assembly do this with an overwhelming vote. The political/spiritual divide has hampered the Church since the Civil War, but boldness on major political issues is the need of the day. Church leaders can no longer close themselves off in a monastic life and avoid the cultural issues facing us in this nation. One commissioner, from Canada I assume, requested that the letter be sent to the political leaders of Canada also. I believe a Canadian presbytery could do this. This would include a letter to Justin Trudeau. This would take a lot of courage.
The Assembly chose to leave unchanged the BCO which takes the position that atheists cannot give testimony in church court proceedings. Progressives thought that this might hamper the whole truth being presented at church trials. Their appeal was that those involved in abuse trials might not get a fair hearing. They appeared to argue that somehow the present limit in the BCO is unloving because it would exclude an expert witness who is an atheist. Substitute oaths to objects not of the “god category” could be used in oath-taking. The Assembly did not buy into this argument, and left the BCO as it presently reads.
Another critical issue was related to the use of the term “pastor” as being reserved for ordained teaching elders. It seems that the modern evangelical church tends to label everyone contributing service to the Lord’s work as pastor. From nonordained youth “pastors” to nonordained music “pastors,” it has become a very generic term. This has contributed to much confusion in the wider church including the Southern Baptist Convention. The Assembly voted to place in the Book of Church Order a restriction that the term elder/pastor and deacon should only be used only of ordained officers in the PCA.
I consider all these votes as victories for the conservatives in the PCA. We have seen the reversal of a long period of control by progressives. Let me conclude this article by stating my perspective as to why this is happening.We all hold in high-esteem the founding fathers of the PCA. Few people realize the godliness and the courage that motivated these men. I have plenty of stories of persecution and suffering that many of them had to endure, even before the PCA was organized. However, a number of these men were active participants in the National Partnership organization that tried to control the direction of the PCA for years. A new generation has arisen and now the General Assembly controls the Church and not a secret minority in high positions. There is a new day in the PCA.
I think the Church has been recaptured because of the increased involvement by Ruling Elders (RE). REs tend to be more conservative, and therefore the progressives are no long in control of the votes at the Assembly. I think the Gospel Reformation Network (GRN), although keeping a distance from church politics, still has had a good influence on the PCA. As a theonomist, I get frustrated with them, but I hold them in high regard with love and respect.
The PCA is still inundated by woke theology, but as the woke movement, which was originally a race issue, has been hijacked by transgenderism and drag queens, the woke movement is losing respect in the church, as well as in our nation. I think as the movement grows and as the plea for toleration becomes the threat of domination, churchmen may reconsider their support because, frankly, the entire woke movement has become an embarrassment and a threat to our national sanity. It is committing suicide. One overture this year asking for the Assembly to make a statement on Critical Race Theory was not adopted. I think this is probably best because there is too much division in the PCA over the issue, and I think we need to wait and let wokeness kill itself.
Lastly, I only wish that those conservative men who have left the PCA would have remained with us. If they had remained, we would have been an even stronger confessional church today. In good conscience they believed they had to leave, but for those of us who stayed, the 50th Jubilee General Assembly was a happy week. We have been patient, prayed, and fought hard. God is blessings our efforts, and after a several years of grief, I am happy that I stayed in the PCA.Larry E. Ball is a retired minister in the Presbyterian Church in America and is now a CPA. He lives in Kingsport, Tenn.
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Even Believers Need to Be Warned
Why, ultimately, did Paul warn of hell? Because Jesus was too wonderful, too marvelous not to use every righteous means available to “present everyone mature in Christ,” to win people to him and keep people near him. Others needed to know the danger of hell because they needed to know the danger of missing eternal life with him. Warnings were his way of casting us into the arms of Christ, the safest place in all the world.
I stood at a friend’s kitchen sink, surprised and somewhat disturbed. My friend’s wife had taped a notecard on the wall behind the sink with some spiritual reminders. That in itself was nothing new: though still a young believer, I had seen such cards posted to desks, doors, bathroom mirrors, and the like. No, what surprised me was one particular reminder this young woman had chosen to write.
The exact words escape me, but the sense still burns in my memory: “You deserve hell.”
You deserve hell? On the one hand, I had no intellectual objection to the statement. I myself had recently come to see the darkness of my native heart. I had realized that I was not just mistaken or in need of occasional forgiveness, but actually hell-deserving — and hell-destined apart from the grace of Jesus.
But the notecard still disturbed me. Yes, we deserve hell, but should we recall the fact as often as we wash our hands? Should the reality of hell, and the remembrance that we once were headed there, stay warm in our minds?
I can certainly imagine someone thinking too much about hell. The unspeakable sorrow of eternal punishment, dwelt on overmuch, could overwhelm the sense of joy pulsing through the New Testament. But a recent survey of Paul’s letters leads me to think my friend’s wife was closer to his apostolic heart than my instinct to recoil.
We may not post reminders above our sinks, but somehow the thought needs to become more than passing and occasional. We deserve hell, and only one thing stands between us and that outer darkness: Jesus.
Remember Hell
When we turn to Paul’s letters, we actually notice something even more startling than the notecard over my friend’s sink. Regularly throughout his writings, the apostle not only reminds the churches of their formerly hopeless state; he also warns them of their ongoing danger should they drift from Christ. He says not only, “You deserve hell,” but also, “Make sure you don’t end up there.”
Consider just a few of Paul’s bracing warnings to the churches:“If you live according to the flesh you will die” (Romans 8:13).
“Do you not know that the unrighteous will not inherit the kingdom of God?” (1 Corinthians 6:9).
“Let no one deceive you with empty words, for because of these things the wrath of God comes upon the sons of disobedience” (Ephesians 5:6).
“Put to death . . . what is earthly in you. . . . On account of these the wrath of God is coming” (Colossians 3:5–6).
“The Lord is an avenger in all these things, as we told you beforehand and solemnly warned you” (1 Thessalonians 4:6).The situation becomes even more surprising when we consider Paul’s overall posture toward the believers in these churches. Paul was “satisfied” that the Romans were “full of goodness” (Romans 15:14). He was confident the Corinthians were “sanctified in Christ Jesus” (1 Corinthians 1:2). He saw the Ephesians as already seated with Christ (Ephesians 2:4–6); he rejoiced in the firmness of the Colossians’ faith (Colossians 2:5); he knew God had chosen the Thessalonians (1 Thessalonians 1:4).
And yet he warned. In fact, Paul places his warnings near the heart of his apostolic calling: “[Christ] we proclaim, warning everyone and teaching everyone with all wisdom, that we may present everyone mature in Christ” (Colossians 1:28). So, amid his encouragements, and throughout his doctrinal instruction, and even as he exulted in the hope of glory, he would sometimes grow solemn and still, lower his tone, and turn his ink black.
“Dear brothers,” he would write in effect, “Christ is gloriously yours. But until you see him face to face, don’t imagine yourselves out of danger. Hell still awaits any who forsake him.”
Why Did Paul Warn?
Why did Paul warn his beloved churches, sometimes with unsettling sternness? A closer look at his warnings sheds some light. Among several purposes Paul had, we might consider three in particular that rise to the surface.
These three purposes are not limited to Paul’s apostolic calling, or even to the pastoral calling today. Pastors, as God’s watchmen, may have a special responsibility to blow eternity’s trumpet, but Paul and the other apostles expected all Christians to play their part in admonishing, exhorting, warning (Colossians 3:16; 1 Thessalonians 5:14; Hebrews 3:13).
So, as we consider when and why Paul warned of hell, we (pastors especially, but also all of us) learn when and why we should too.
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Cedo Nulli: The Minister and His Master
True ministers yield to none because they answer to One. Like Paul they can say “do I seek to please men? for if I yet pleased men, I should not be the servant of Christ…(Galatians 1:10). True ministers are men who count it a very small thing to be judged of men for “he that judgeth me is the Lord (1 Corinthians 4:4).”
The first business of the Minister of the gospel is to honour his Master. After all, the minister has been appointed by God. He is an under shepherd. The Master is Jesus. The Lord of the house is Jesus. The church, then, is His house not the minister’s house. There is One King; and so the servant—or pastor—who has been given charge over the church must concern himself first and foremost with honouring his Master.
When the preacher is sorting out what to preach or write you don’t want him consulting man. You don’t want him taking polls from the congregation, or consulting with the lusts of his own flesh. You want him alone in the place of prayer—Bible open—consulting God.
Everything He does is first for the Lord Jesus. Everything is to honour Him. He preaches to get glory and praise for Christ. He rules and governs and labours and serves to bring glory to God. Popularity, the praise of man, and the favour of the world, are all as nothing to him… he courts the praise of but One.
He lives for an audience of but One. He answers to One.
There is something about Moses coming down from the mount to speak to the people that should be found in every minister—we are to be men who come from the mount of communion with God to speak to men. We are messengers…our whole reason for being as ministers is to labour for the honour of Jesus Christ. And so while it may not be considered diplomatic or politically correct or even prudent to speak (or write) of this thing or the other thing, we will speak it anyway. We will preach the whole counsel of God and hold nothing back.
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