11.0 Introduction
The topic of relationship between church and state is the most problematic issue, debated and deliberated from generation to generation. There are certain responsibilities which belong exclusively to both the state and the church respectively, and so both systems are expected to work faithfully within their spheres of responsibility.
But there are some areas of mutual interest and concern where both confront each other or work together. The ongoing deliberation of the church-state relationship automatically leads to negotiating and balancing the role of the church and the state. If the two structures, the state and the church in the areas of mutual or diverse interests maintain balanced negotiation, peace, and tranquillity, society is expected to prevail. However, imbalanced negotiation between the two may lead to unrest, law and order problems, and disturbance in society. The church-state interface also emerges as a significant issue of discourse in the Mizoram Political System and deliberation is still going on in different forums, such as academic, literary, church, and others. Over and above that, it is an undeniable fact to admit that church plays a significant role for maintenance of peace and tranquillity in Mizoram’s political system.The concept of secularism emerged as a result of the interface between the state and the church which means to restrict them to their respective domains of responsibility so that they do not interfere in each other’s activities.1 However, as the head of the state and government, and head of church are both church members in Christian states, amicable relationship between the two is required for maintenance of peace and tranquillity in society. Western countries, namely, countries of Europe and America emphasise separation of the state and the church for freedom of religion and religious toleration as a concept of secularism which has been incorporated in their constitutions.
However, in India the interface for resolving the crisis is not emphasised on the basis of freedom of religion but equal treatment of all religions (Chander nd.:520). In India, the word ‘secular’ or ‘secularism’ is used not as an anti-religious concept, but equal treatment of all religions without any discrimination. According to Dr Radhakrishnan, “Secularism does not mean irreligion or atheism or even stress on material comforts. It proclaims that it lays stress on the universality of spiritual values which may be attained by a variety of ways” (cited in Fadia 1991:99-100).DOI: 10.4324/9781003516415-14
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The word ‘secular’ is enshrined in the preamble to the Constitution of India; and the concept of secularism is also enshrined in articles 15, 25, 26, 27, 29, and 30 of the Constitution of India. Article 15 of the Constitution of India prohibits discrimination on the ground of religion. Article 25 enshrines freedom of conscience and free profession, practice, and propagation of religion. Article 26 gives freedom to manage religious affairs. Article 27 restricts the state to levy taxes for the promotion of a particular religion, whereas, Article 29 and Article 30 lay down provision for protection of religious and linguistic minorities (Bakshi 2006:1, 26, 62, 64 & 66-67). Article 15 of the Constitution of India prohibits discrimination on grounds of religion, race, caste, sex, and place of birth or any of them. Thus, discrimination on the ground of religion is totally prohibited by the law of the land. Article 25 permits freedom of conscience and free profession, practice, and propagation of religion. Article 27 prohibits payment of taxes for promotion of any particular religion and this very article affirms equal treatment of all religious groups and it does not give any scope for special treatment of any particular region or religious groups. Article 29 enshrines protection of interests of minorities and Article 30 allows the minority communities to establish and administer their own educational institutions (Government of India 1996:XXI, 5, 8-9). The word ‘secular’ is added in preamble to the Constitution of India by the Forty-Second Amendment Act, 1976; and the concept is meaningfully enshrined in the above mentioned articles of the Constitution of India. Articles 15, 25, 27, 29, and 30 emphasise equal treatment of all religions and advocate religious freedom to all religious groups. Therefore, collection of taxes for benefit of a particular religion is unconstitutional as provided in Article 27. Further, minority religious communities are also provided certain constitutional safeguards in articles 29 and 30 of the Constitution of India.
11.1