State secularism

A secular state is a concept of secularism, whereby a state is or purports to be officially neutral in matters of religion, supporting neither religion nor irreligion. A secular state also claims to treat all its citizens equally regardless of religion, and claims to avoid preferential treatment for a citizen from a particular religion/nonreligion over other religions/nonreligion. Secular states do not have a state religion (established religion) or equivalent, although the absence of a state religion does not necessarily mean that a state is fully secular; however, a true secular state should steadfastly maintain national governance without influence from religious factions and vice versa; i.e. Separation of church and state.

Secular states become secular either upon creation of the state, as in the case of the United States of America, or upon secularization of the state (e.g. France or Nepal). Movements for laïcité in France and for the separation of church and state in the United States defined modern concepts of secularism. Historically, the process of secularizing states typically involves granting religious freedom, disestablishing state religions, stopping public funds being used for a religion, freeing the legal system from religious control, freeing up the education system, tolerating citizens who change religion or abstain from religion, and allowing political leadership to come to power regardless of religious beliefs.

Not all legally secular states are completely secular in practice.

In France and Spain for example, many Christian holy days are official holidays for the public administration, and teachers in Catholic schools are salaried by the state. In some European states where secularism confronts monoculturalist philanthropy, some of the main Christian sects and sects of other religions depend on the state for some of the financial resources for their religious charities. It is common in corporate law and charity law to prohibit them from using those funds to organize religious worship in a separate place of worship or for conversion; the religious body itself must provide the religious content, educated clergy and laypersons to exercise its own functions and may choose to devote part of their time to the separate charities. To that effect some of those charities establish secular organizations that manage part of or all of the donations from the main religion(s). Religious and non-religious organizations can apply for equivalent funding from the government and receive subsidies either based on assessed social results where there is indirect religious state funding; sometimes that assessment is simply the number of beneficiaries of those organisations. This resembles Charitable choice in the United States. It is doubftul whether overt direct state funding of religions is in accordance with the European Convention on Human Rights, though it would not yet appear to have been decided at supranational level in ECtHR case law stemming from the rights in the International Covenant on Civil and Political Rights, which mandates non-discrimination in affording its co-listed basic social rights{Fix|text=gobbledegook}}; specifically, funding certain services would not accord with non-discriminatory state action.

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