Having said that, society can also be a demonic snare, particularly for Christians. Societal concerns are important, but for Christians, they should not be primary — especially in light of what transpired four years ago and everything that has happened since. When Christians make society their overarching concern now, they slip away from Christianity and enter the realm of what might be called Societianity with its incessant and obsessive focus on “communities.”
It bears keeping in mind that our current and often obsessive focus on all things social stems mostly from, Auguste Comte, the father of Positivism, and others of his ilk. Some say Comte even coined the term sociology, which is relevant when you consider how much time bloggers spend studying and commenting on society.
I am not implying that people did not think about, study, or write about society before Auguste Comte; however, when they did, they did so from assumptions that included belief in religion, divinity, and the supernatural. The same is not true of Comte and most so-called sociologists of the past two or three centuries.
Why is this important? For the simple reason that a great deal of secular — nay, explicitly anti-God, anti-Creation — sociological thinking, tenets, and assumptions permeate contemporary Christian social commentary on human social behavior, organization, relationships, power structures, and so forth.
Such permeations are most explicit in so-called Christian approaches that regard human society as the most important and pressing thing in the world, with the establishment and maintenance of an exclusively Christian society as the highest calling to which a Christian can aspire in mortal life.
Justifications for the “society uber alles” approach in contemporary Christianity are based primarily on ideas like demography is destiny. All quite sound and logical, but it is worth noting that Auguste Comte is credited with the demography is destiny phrase. Even if he didn’t utter it, you can rest assured that someone with assumptions similar to his did.
So, if or when Christians feel motivated to discuss the effects of declining, sub-fertile populations and mass migration on once predominately Christian nations, they must do so from assumptions that rise above Comte’s materialism when he coined the term.
Sadly, the assumptions Christians communicate when discussing demography or any other society-related issue rarely rise above such basic positivist assumptions.