The question seems difficult. So let’s procrastinate. For a straw definition of church, though, let’s say a church is an organization or movement which specializes in telling people what to think. I would not inquire into this definition too closely — lest you ruin the suspense — but surely it fits Scientology, the Southern Baptists, Buddhism, etc. That’s close enough for now.
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There are two kinds of government: those whose formula of legitimacy depends on popular consent, and those whose doesn’t. Following contemporary usage, we can classify these as authoritarian and democratic.
An authoritarian state has no need to tell its subjects what to think, because it has no reason to care what they think.
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A democratic state which tells its citizens what to think is a political solecism. Think about the motivation for democracy: it consigns the state to the collective responsibility of its citizens, because it feels this is an independent and well-anchored hook on which to hang the common good. Once the republic has an established church, this hook is no longer independent, and the (postulated) value-add of democracy is nullified.
Without separation of church and state, it is easy be for a democracy to indulge itself in arbitrarily irresponsible misgovernment, simply by telling its bishops to inform their congregations that black is white and white is black. Thus misdirected, they are easily persuaded to support counterproductive policies which they wrongly consider productive.
A common syndrome is the case in which a purported solution is in fact the cause of the problem. As a Russian politician once said of his opponents: “These people think they are the doctors of society. In fact, they are the disease.” (It is indeed surprising that Nassim Taleb has just learned the word iatrogenic. BTW, if you know Taleb, please point him at UR. If you know someone who knows Taleb, please…)
Union of church and state can foster stable iatrogenic misgovernment as follows. First, the church fosters and maintains a popular misconception that the problem exists, and the solution solves it. Secondly, the state responds by extruding an arm, agency, or other pseudopod in order to apply the solution. Agency and church are thus cooperating in the creation of unproductive or counterproductive jobs, as “doctors.” Presumably they can find a way to split the take.
The root problem with a state church in a democratic state is that, to believe in democracy, one must believe that the levers of power terminate with the voters. But if your democracy has an effective state church, the actual levers of power pass through the voters, and go back to the church. The church teaches the voters what to think; the voters tell the politicians what to do. Naturally, it is easy for the politicians to short-circuit this process and just listen to the bishops.
Thus the government has a closed power loop. With the church at its apex, of course. Which is exactly what we were hoping to avoid when we decided to make our state democratic, rather than authoritarian — an independent and unaccountable authority, which is in charge of everything else. In this case our authority is, of course, the church itself. Oops! We have engineered ourselves a big bucket of FAIL.
In other words, our so-called democracy is dependent not on the wisdom of the people, but on the internal power politics of the official church. If these politics produce a political platform which translates to responsible and effective actions, the government will be good. If they don’t, it will suck. Either way, we have consigned the state to an unaccountable conclave of bishops. Why this is an improvement on monarchy, or any other form of autocracy, is unclear.
This political architecture, an abortion by any standard, is commonly known as a theocracy. Oddly enough, the classic historical case of a theocracy is… wait, hang on, I’m forgetting… oh, yes! Right here, in North America. Under those strange people we call the “Puritans.”
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Notice that our definition of church has not invoked any of the typical attributes of religion. In particular, we have avoided any requirement that (a) the doctrines of the church be either partially or entirely supernatural in nature (think of Buddhism or Scientology — or, for that matter, Nazism or Bolshevism), or (b) the structure of the church be in any way centrally organized (a Quaker theocracy is just as excluded as a Catholic theocracy — and once your church is united with the state, there is no shortage of structure).
We have just said: a church is an organization or movement which tells people how to think. A broad definition, but it turns out to be perfectly adequate to validate our case for separation of church and state. And it contains all our test cases.
There’s just one problem. The definition is slightly too broad. It captures some cases which we obviously don’t want to include. You see, under this definition, Harvard is a church.
And we surely can’t mean that there should be separation of Harvard and state. Yet somehow — this is the result the computer keeps giving us. Perhaps there is some mistake?
We have stumbled, of course, into Professor Staloff’s definition. Unlike the Harvard of 1639, the Harvard of 2009 bases its authority not on the interpretation of scripture, but on some other intellectually legitimating principle like reason or rationality. Everything else is the same.
It could be, of course, that Harvard of 2009′s application of reason or rationality is inherently accurate, ie, endowed with an automatic efficacy that need simply be applied to any problem to generate a univocal solution. Whether or not this is the case, many behave as if it were.
But even if it is, all we are looking at is a condition we rejected earlier as unsatisfactory: a state church which teaches only the truth. Perhaps Harvard of 2009 teaches only the truth. And Harvard of 2010? 2020? We resign the answer to the tempests of academic power politics. If this is transparent and accountable, so is mud.
The basic security hole is this word, education. Education is defined as the inculcation of correct facts and good morals. Thus an institution which is educational and secular, such as Harvard, simply becomes a “Church, which shall Teach only the Truth.” Like the Puritans of old New England, in seeking to disestablish one state church, we have established another.
It is also hard to argue that we enjoy separation of Harvard and state. Harvard is conventionally described as a “private” university. This term is strictly nominal. Vast streams of cash flow from the taxpayer’s pocket into Harvard’s — as they do not flow to, say, the Vatican.
And we can see easily that Harvard is attached to something, because the perspective of Harvard in 2009, while wildly different from the perspective of Harvard in 1959, is not in any way different from the perspective of Stanford in 2009. If a shared attachment to Uncle Sam isn’t what keeps Harvard and Stanford on the same page, what is? It’s not football.
Except for a few unimportant institutions of non-mainstream religious affiliation, we simply do not see multiple, divergent, competing schools of thought within the American university system. The whole vast archipelago, though evenly speckled with a salting of contrarians, displays no factional structure whatsoever. It seems almost perfectly synchronized.
There are two explanations for this synchronization. One, Harvard and Stanford are synchronized because they both arrive at the same truth. I am willing to concede this for, say, chemistry. When it comes to, say, African-American studies, I am not quite so sure. Are you? Surely it is arguable that the latter is a legitimate area of inquiry. But surely it is arguable that it is not. So how is it, exactly, that Harvard, Stanford, and everyone else gets the same answer?
I’m afraid the only logical alternative, however awful and unimaginable, is the conclusion that Harvard and Stanford are synchronized because both are remoras attached, in some unthinkable way, to some great, invisible predator of the deep — perhaps even Cthulhu himself.
Certainly, the synchronization is not coordinated by any human hierarchical authority. (Yes, there are accreditation agencies, but a Harvard or a Stanford could easily fight them.) The system may be Orwellian, but it has no Goebbels. It produces Gleichschaltung without a Gestapo. It has a Party line without a Party. A neat trick. We of the Sith would certainly like to understand it.
Simon James, an archaeologist at the University of Leicester, says that 
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