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church symposium, recommend to 'Moslems', that they "seek to find amoderate integration of parliamentary democracy and individual humanrights into their cultural tradition 71 . Pseudo-Islamic fundamentalists, exactlythose vvho claim to have 'Islamic' solutions for the problems of everydaylife, may be certain of fınding sympathy among German Orientalists.Immediately follovving the Islamic revolution in Iran, one of themspoke in clearly enthusiastic tones:"Different movements and tendencies have arisen, in themost diverse peoples and groups, which seek self-esteem, guidingprinciples, legitimization, and ways of mobilizing their energiesto find Islamic solutions for their problems and to furthertheir interests. For this they deserve the respect and help ofoutsiders"12 .After this quote, vve vvill take up the domestic and foreign policy critiqueof Turkish secularism, vvhich vvill simultaneously give a portrayalof the semi-official strategy of the FRG tovvards islam.A non political islam, vvhich in addition does not question the fundamentalstructure of the Turkish republic, is dismissed in the FRG as "theofficial islam of the Kemalists" 73 . Accordingly, the authenticity of a socalledIslamic group is gauged by its relationship to the Turkish state.This can take the extreme form of comparing The Turkish Office for ReligiousAffairs to the Russian Orthodox Church under Soviet rule and tocalling it "an office for the suppression of Turkish islam" 74 . Or that one ofthe radical groups (Süleymancılar) has had their right to "cali for the preservationof Islamic values" denied because they have "supported the authorityof the Turkish state in several critical situations" 75 . The Moslemsvvho follovv the goal of erecting an Islamic state and vvho, as shovvn by theexample of the 'caliphate state' in Cologne, are able to flourish unhinderedin the FRG, are, according to this logic, "living according to a moreearnest form of islam than vvould be possible in Turkey". Annoyed by thestatement of the Turkish president that Turkey had been discriminatedagainst at the Luxembourg summit because of religious prejudice, WolfgangGünter Lerch vvrote:71. Friedemann Büttner: Islamismus-Fundamentalismus, in: Begegnung mit dem islam,loc. cit., p. 35 ff.72. Fritz Steppat: Die politische Rolle des islam, in: Zeitschrift der Deutschen MorgenlandischenGesellschaft. Supplement V. XXI. Congress of German Qrientalists(Deutscher Orientalistentag) from 24-29 March, 1980 in Berlin, p. 36, Franz SteinerVerlag, Wiesbaden, 1981.73. Wolfgang Günter Lerch: Religion als Tarnung, Umsturz als Ziel, FAZ, 9/11/1997.74. Augustinus Graf Henckel von Donnersmarck, in: Der islam in der BundesrepublikDeutschland, p. 194, Aschendorf-Münster, 1986.75. Gabriele Bucher-Dinc: Süleymanci-Bewegung, in: Religion-ein deutsch-türkischesTabu?, p. 114, Edition Körber-Stiftung, Hamburg, 1997.831