The Constitution provides for freedom of religion, and the Government generally respects this right in practice; however, the Government imposes some restrictions on Muslim and much more on other religious groups and on Muslim religious expression in government offices and state-run institutions, including universities.

Some societal abuses and discrimination occur based on religious belief or practice. Violent attacks and threats against non-Muslims create an atmosphere of pressure and diminished freedom for some non-Muslim communities^{[citation needed]}. Although proselytizing is legal in the country, non-Sunni Muslims, Christians, and Jews face a few restrictions and occasional harassment for alleged proselytizing or unauthorized meetings. The Government continues to oppose "Islamic fundamentalism."

Persons wishing to convert from Islam to another religion sometimes experience social harassment and violence from relatives and neighbors, though the act is legal under Turkish law.

Turkey has a democratic government and strong tradition of secularism. Nevertheless, the Turkish state's interpretation of secularism has resulted in religious freedom violations for many of Turkey's citizens. The 2009 U.S. Commission on International Religious Freedom report placed Turkey on its Watch List' with countries such as Afghanistan, Cuba, the Russian Federation, and Venezuela.

According to the report, the situation for Jews in Turkey is better than in other majority Muslim countries. Jews report being able to worship freely and their places of worship generally government protection when it is required. Jews also operate their own schools, hospitals, two elderly homes, and welfare institutions, as well as a newspaper. Nevertheless, concerns have arisen in recent years because of attacks by extremists on synagogues in 2003 and 2004, as well as growing anti-Semitism in some sectors of the Turkish media and society.

Roman Catholics have sometimes also been subjected to violent societal attacks. In February 2006, an Italian Catholic priest was shot to death in his church in Trabzon, reportedly by a youth angered over the caricatures of the Muslim prophet in Danish newspapers. Prime Minister ErdoÄŸan and other government officials strongly condemned the killing. A 16 year-old boy was subsequently charged with the murder and sentenced to 19 years in prison. In December 2007, a 19 year-old stabbed a Catholic priest outside a church in Izmir; the priest was treated and released the following day. According to newspaper reports, the assailant, who had been arrested, admitted that he had been influenced by a recent television program that depicted Christian missionaries as infiltrators who take advantage of poor people. Roman Catholics also have had their property confiscated by the government.

The Armenian Patriarch, head of the Armenian Orthodox Church, also lacks the status of legal personality and there is no seminary in Turkey to educate its clerics since the closure of the last remaining seminar by the state. As with the Ecumenical Patriarch, the Armenian Patriarchate experiences direct Turkish government interference in the selection of its religious leadership, and the Turkish state also prevents the Armenian Orthodox community, which the State Department estimates at 65,000, from operating an independent seminary. In 2006, the Armenian Patriarch submitted a proposal to the Minister of Education to enable his community to establish a faculty in Armenian at a state university with instruction by the Patriarch. Under current restrictions, only the Sunni Muslim community can legally operate institutions to train new clergy in Turkey for future leadership.

Additionally, the murder of Hrant Dink in January 2007 was also allegedly linked to the Ergenekon group. Dink, a Turkish citizen and respected journalist of Armenian ethnicity whom the Commission met in 2006, had been convicted under Article 301 of the Turkish Penal Code for insulting the Turkish state due to his public use of the Armenian Genocide, a conviction that raised furious protests in the European Union as it was based on grounds that are wholly incompatible with fundamental rights as defined by the European Convention ofor Human Rights. Dink‘s conviction on this charge was later changed to a suspended sentence due to pressure from the EU and other foreign governments. Some reports suggested that Dink had been targeted because he was not a Muslim, indicating that for some religious extremism has fused with extreme nationalism. When Commission members met with Dink in Istanbul in 2006, he referred to the repeated threats against his life, which included references to his identity as an Armenian Christian.