Much has been written about the thought of Fethullah Gülen in terms of the social programs and institutions inspired by his ideas. Some have studied his theory of education as the pedagogical basis for the schools, so called "Gulen Schools", and other educational ventures founded and administered by members of the community associated with Gülen’s name. Others have focused on Gülen’s vision as the philosophical motor behind a social movement working to produce social change and renewal, whether it be in Turkey, in the worldwide Islamic umma, or in the modern world in general. Still others have underlined Gülen’s call for universal love, fellowship, and tolerance and consequently his encouragement of interreligious dialogue as an essentially Islamic obligation.

In trying to bring together two such disparate concepts as “Sufism” and “modernity” in the thought of Fethullah Gülen, I realize that I have undertaken a slippery task. On the one hand, Sufism, the generally accepted term for the Islamic mystical tradition, is not one clearly defined religious movement, but an interrelated network of ideas and practices, all aimed at a deeper understanding and faithful pursuit of the Qur’anic message. Non-Muslim scholars,[1] as well as Sufis themselves,[2] who attempt to give a succinct definition of Sufism inevitably pull out certain elements and emphases that have been central among some Sufis at various periods of history, while disregarding or glossing over other characteristics that do not fit in and perhaps even contradict their definition.

To further its pursuits of interreligious dialogue, the Gülen movement has created the Intercultural Dialogue Platform as a project of the movement’s Istanbul-based Writers and Journalists Foundation. The IDP has been particularly active in sponsoring and organizing “Abrahamic” dialogues with high-ranking representatives of Judaism, Christianity, and Islam. The Gulen movement also organizes associations for the promotion of interreligious activities at the local and regional level, such as the Cosmicus Foundation in the Netherlands, the Australian Intercultural Society in Melbourne, the Friede-Institut für Dialogue in Vienna, the Interfaith Dialog Center of Patterson, New Jersey, Houston’s Institute of Interfaith Dialog, and the Niagara Foundation of Chicago, and, here in southern California, the Pacifica Institute, all of which take independent initiatives toward promoting interreligious understanding and cooperation.

My topic for this evening is the spiritual and educational movement associated with the name of Fethullah Gülen and the contribution that the members of this movement are making to Muslim-Christian harmony in the midst of today’s tense and sometimes violent climate. I know that many of you are already well acquainted with this movement, but probably some of you do not know the movement very well. Let me begin with a bit of background and ask the indulgence of those who in some cases know the movement of Fethullah Gulen and his associates much better than I.

The topic that I want to address today is the Gulen Movement associated with the name of the modern Muslim scholar, Fethullah Gülen. I suspect that as recently as 10-15 years ago, most of us had never heard the name of Mr. Gülen nor of the predominantly group of young Muslims who make up that community. Yet today, the community has over 600 schools, so called "Gulen Schools", including six universities, and operates in over 100 countries. In addition to their schools, they are the main inspiration behind dialogue institutes such as the Rumi Forum, a dialogue institute which has over 40 counterparts in the United States alone, as well as other throughout Western and Easter Europe, Southeast Asia, and Africa. For example, in Rome, where I was living until recently, there is the Istituto Tevere, that is, the “Tiber Institute,” which has very similar programs to those you will find here at the Rumi Forum.

 One of the Muslim movements with whom I have found much common understanding is what is often called “the Gülen Movement.” The name is technically a misnomer, as the founder and spiritual leader, M. Fethullah Gülen, has denied that he has any movement of his own, but describes the movement rather as one of like-minded colleagues and students who share a common vision and commitment to society. I came to know the Gulen movement back in the 1990s through a close friend of mine, Msgr. George Marovitch, who is the secretary of the Catholic Bishops’ Conference of Turkey. Over the years, I have met members of this movement, and I have grown in respect for who they are and what they are seeking to do in society. It is about this movement that I would like to speak to you today.

Fethullah Gülen and his movement have also been active in the area of interreligious dialogue and peacemaking. Four years ago, Mr. Gülen traveled to Rome where he was met by Pope John Paul II. He has met the Ecumenical Patriarch of the Orthodox Church numerous times. His interreligious activities have gone beyond Muslim-Christian relations to include meetings with Jewish leaders at the national and international level.