It could be argued that it would be more natural for the state to be independent of the church, as in state-hegemonic/church-subordinate societies, but civilization only attains to anything approaching a genuine culture when the state is subordinate to the church, as in church-hegemonic/state-subordinate societies.
When the state is independent of the church, as it tends to be in our own time, you have the separation, whether absolutely or relatively, of politics from religion and the development, within the state, of secular values, including economic and scientific freedoms.
The church, or various kinds of church, may still exist, but not as the guiding light of society. Rather, either as a leftover from a bygone age or as some kind of newfangled cult which functions on the periphery, as it were, of a society characterized by secular values more usually identified with freedom, meaning, among other things, freedom from religious oppression.
This, however, is a comparative low-point of civilization since, as noted above, closer to the natural-world-order of female domination in which the meaning of life is interpreted solely in relation to reproduction and, hence, adherence to the laws of nature which, no matter how ‘dressed up’, as in relation to the ‘sanctity of the family’, etc., always revolve around the interests – and needs – of women.
In fact, women are never as free as when the separation of state from church is so complete as to be enshrined in law and considered one of the fundamental human rights, including not only the right to life on a purely natural basis but also, should the female decide, the right, equally, to terminate life in the womb as a kind of right- as opposed to left-liberal freedom.
Either way, women are in control of their destinies and society is going nowhere fast, least of all towards a cultural standpoint, conditioned by ethnic considerations, in which civilization attains to a kind of peak under male-hegemonic auspices and the female, even if not capable of culture to any significant extent, is constrained to a civility which defers to culture as to all that is best in civilization and most opposed, in its metaphysical essence, to the barbarity of the free female under the aegis of secular values through the separation of state from church in what more usually amounts to state-hegemonic axial criteria.
But one could – and in my view should – regard this as a kind of ‘reculer pour mieux sauter’, in that unless society steps back in order to leap further forward, there is no way that the state can be used, in its comparative freedom from church interference, as a springboard to a new and higher order of church that will not only dovetail state responsibility into itself … but have the ability and moral justification to do away with the older forms of church in the interests of a new order of religion consistent with the Truth and above and beyond petty state/church rivalries.