Allowing a drag performer to compete, and with a male pro dancer no less, is just another part of a systemic effort by Disney — which now hosts “Dancing with the Stars” on Disney Plus — to push the entertainment giant’s perverted sexual agenda on kids. 

In a move that shouldn’t come as a surprise due to Disney’s penchant for targeting children with sexual propaganda, season 31 of “Dancing with the Stars” features a drag queen. In the season premiere on Monday, drag queen “Shangela” and partner Gleb Savchenko earned raving praise from the judges and tied for third overall out of 16 couples.
Allowing a drag performer to compete, and with a male pro dancer no less, is just another part of a systemic effort by Disney — which now hosts “Dancing with the Stars” on Disney Plus — to push the entertainment giant’s perverted sexual agenda on kids.

Meet “Shangela”

Shangela is a 40-year-old man named Darius Pierce. Pierce grew up in Paris, Texas, and was raised by a single Army vet mother. He was part of his church’s choir as a child but was exposed to drag at the early age of 16 for a school project. He became famous after competing on three seasons of “RuPaul’s Drag Race.”
Pierce says he identifies as queer and gay. While he doesn’t claim to be transgender himself, he is on board with indoctrinating children with trans ideology.
During a “Jeopardy!”-inspired “Drag Queen Edition” game show earlier this year, contestants were asked to identify which governor “compared gender-affirming care to child abuse.” Without missing a beat, Pierce buzzed in and said, “I think what she means is that tyrant fool known as Texas Gov. Greg Abbott.” He went on to praise GLAAD (Gay and Lesbian Alliance Against Defamation) for “rallying Hollywood and the news media to fight back against anti-trans legislation in Texas and all across the country.”
He also groomed his 9-year-old goddaughter Hailey for her “Toddlers and Tiaras” pageant and can be seen doing a model walk in front of children while in full drag. In the video, his goddaughter says, “I think drag queens are cool. They’re like role models.”

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Local churches are made up of sinners. There are those whose lifestyles do not match your standards. You will see obvious sin and hypocrisy in the lives of others. Yet, as has been often said, church is a hospital for sinners rather than a museum for saints. We are all sinner with deep problems. We need Jesus, we need the Spirit to change us over time, and we need the help of other imperfect believers as we get there.

All of us have different experiences of church. We can get frustrated with other people or tired from our service. We can feel as if no-one speaks to us or overwhelmed that there are too many people to speak to. We can notice all the problems with our local church on some days and rejoice at God’s goodness to our local church on others. As many people consider the big issues in their lives during January, make sure you are thinking rightly about church this year.
Do you love Jesus, but not the church? It’s a popular view. It sounds so logical and modern and enlightened. After all, most of us have had poor experiences with the local church at some stage in our lives. The problem is that the local church is central to God’s work in the world. When people came to know Jesus in Acts, they immediately started meeting together. When Paul spends three chapters in Ephesians 1-3 explaining what Jesus has accomplished for believers, he emphasizes that we are united together (Eph 1:10, 22-23, 2:19-22). So many instructions for Christians make no sense if done by ourselves (such as to “be completely humble and gentle”, Eph 4:2). There are many commands for Christians to do things to one another (love, bear with etc). If you are a Christian, you should be active in a local church, despite the challenges and difficulties that come with that.
Are you disappointed with the other people at church? If not, you will be! Local churches are made up of sinners. There are those whose lifestyles do not match your standards. You will see obvious sin and hypocrisy in the lives of others. Yet, as has been often said, church is a hospital for sinners rather than a museum for saints. We are all sinner with deep problems. We need Jesus, we need the Spirit to change us over time, and we need the help of other imperfect believers as we get there.
In our assessment of other believers, we are usually failing to see our own sin. We don’t want to become judgmental and only picking on the problems we see in the lives of others.
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This year’s Overture 29 seeks to prompt questions in the examination, instruction, and discipline of officers and candidates for office. As theological debate about how best to apply the doctrine of sanctification to modern sexuality has arisen in the Church, one approach emphasizes the issue of language and self-identification. This is the attraction of this year’s Overture 15, which would likely just prompt one sort of question: Do you describe yourself as a homosexual? But this year’s Overture 29 commends a deeper exploration of the root issues, prompting further questions either in an examining committee or on the floor of a Presbytery. The virtue of this year’s Overture 29 is that the corresponding line of inquiry will address deeper issues than any one label, issues which are obvious to careful readers of the AIC Human Sexuality report, advocates for Side B Gay Christianity, or the latter’s most thorough critics who see the deeper root issues. 

The 49th General Assembly of the Presbyterian Church in America (PCA) passed Overture 29 with over 90% of the Assembly voting for it: 1922 to 200. This Amendment now heads to the Presbyteries for consideration, and reads, as amended:
16-4. Officers in the Presbyterian Church in America must be above reproach in their walk and Christlike in their character. While office bearers will see spiritual perfection only in glory, they will continue in this life to confess and to mortify remaining sins in light of God’s work of progressive sanctification. Therefore, to be qualified for office, they must affirm the sinfulness of fallen desires, the reality and hope of progressive sanctification, and be committed to the pursuit of Spirit-empowered victory over their sinful temptations, inclinations, and actions.
Overture 29 was in many ways a refinement and replacement for last year’s Overture 23 that narrowly failed to pass the Presbyteries (as Item 2) which read:
16-4. Officers in the Presbyterian Church in America must be above reproach in their walk and Christlike in their character. Those who profess an identity (such as, but not limited to, “gay Christian,” “same sex attracted Christian,” “homosexual Christian,” or like terms) that undermines or contradicts their identity as new creations in Christ, either by denying the sinfulness of fallen desires (such as, but not limited to, same sex attraction), or by denying the reality and hope of progressive sanctification, or by failing to pursue Spirit empowered victory over their sinful temptations, inclinations, and actions are not qualified for ordained office.
While the first section is identical, we can explore how the text has been updated and – given the General Assembly’s greater acceptance of this year’s Overture 29 – improved in the middle and last sections of the proposed amendment.
Middle Section Changes
First, the middle section of last year’s Overture 23 read: “Those who profess an identity (such as, but not limited to, “gay Christian,” “same sex attracted Christian,” “homosexual Christian,” or like terms) that undermines or contradicts their identity as new creations in Christ, either by denying the sinfulness of fallen desires (such as, but not limited to, same sex attraction)…”
This verbiage can be confusing to read, perhaps due at least in part to the parenthetical statements. The concern of this section is to describe the relationship of an officer to his indwelling sin. Last year’s Overture 23 prohibited finding identity in our sins (i.e., sinful desires, thoughts, words, behaviors, etc.). Carl Trueman has recently (and notably) connected the concepts of “expressive individualism” with modern concepts of identity.[1] Last year’s Overture 23 intended to clarify that our sense of meaning, purpose, worth, and personhood before God cannot be defined by our sinfulness or sinful desires, but rather with our position as new creations in Christ.
Over the course of the last year, the parentheticals, which contained particular sin identities to illustrate the broad categories, became a source of resistance and confusion for some presbyters. For instance, the example of a “Same-Sex Attracted Christian” has not been a source of cultural identity in the way “Gay Christian” has been connected with Gay Identity.
In its place, this year’s Overture 29 as amended, simplifies this confusing text and the debated particulars by simply stating the principle, “While office bearers will see spiritual perfection only in glory, they will continue in this life to confess and to mortify remaining sins in light of God’s work of progressive sanctification.” The relationship between an officer and his sin is stated, not with reference to “identity,” but with the confessional and biblical language of “confess” and “mortify.” The virtue of this year’s Overture 29 as an improvement over the language of last year’s Overture 23 is that the updated language is consistent with the Report of the Ad Interim Committee on Human Sexuality (2020)[2] and the Westminster Standards in how they deal with these concepts. For instance, you can look at the similarities with Statement 3 on Original Sin in the AIC Report (p. 7), as well as the relevant chapters in the Westminster Confession of Faith (WCF) on Sin (6) and Sanctification (13). The language of “mortified” (WCF 6.5, 13.1) is found there as well as the teaching that there is “still some remnant of corruption in every part” (13.2), and yet “the regenerate part doth overcome” (13.3) .
The Confession is clear that sin – in its corrupting influence – persists in saints as they make their pilgrimage through life on this earth, even as the Spirit transforms them. As Thomas Watson put it: “Sanctification and glory differ only in degree: sanctification is glory in the seed, and glory is sanctification in the flower.”[3] That is, Glorification is planted and starts to grow in Sanctification and our time on earth, but glorification is not perfected on earth.
Here, it is worth noting that the language of both last year’s Overture 23 and this year’s Overture 29 express this balance with either the vocabulary of “identity” (23) or the Confession’s language of “confess” and “mortify.” On the other hand, another overture passed by the Assembly this year, Overture 15, proposes to add to the Book of Church Order (BCO) the following statement on the office holder and their sin:
7-4. Men who describe themselves as homosexual, even those who describe themselves as homosexual and claim to practice celibacy by refraining from homosexual conduct, are disqualified from holding office in the Presbyterian Church in America (emphasis added).
The language of this year’s Overture 15 originally contained the same verb as last year’s Overture 23 (“identify”), but was changed to “describes themselves” in the minority report passed at the General Assembly. Comparing the three Overtures, this year’s Overture 29 employs the biblical and confessional categories of “confess” and “mortify” rather than a debated concept of “identify” from last year’s Overture 23, or the broad “describe themselves” of this year’s Overture 15, which is unclear as to whether or not concepts of identity or confession are implicated in the act of self-description. One must at least concede the virtue of this year’s Overture 29 using the less ambiguous concepts of confession and mortification, as they are clearly defined by their use in our Standards.
Final Section Changes
The other section of this year’s Overture 29 that has major revisions from last year’s Overture 23 is the final section which reads as follows:
Therefore, to be qualified for office, they must affirm the sinfulness of fallen desires, the reality and hope of progressive sanctification, and be committed to the pursuit of Spirit-empowered victory over their sinful temptations, inclinations, and actions.
This year’s Overture 29 carries over the concern to address the issue behind words of identity or self-description, namely the matter of sanctification. The language itself is cleaned up from last year’s Overture 23, replacing the prohibition of a “denial” in last year’s Overture 23 with seeking positive “affirmation” of three propositions in this year’s Overture 29.
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