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At a time when all professions are under intense public scrutiny, mentioning religion and professional ethics together might bring to mind a series of well-publicized scandals, from tax evasion to sexual harassment, molestation, and pedophilia by priests, rabbis, and ministers. Such gross abuses of religious authority are widely condemned by the religious communities affected as well as by the general public. What is the proper role of religious commitments by individuals and groups in providing professional or profession-like services, especially within authority relationships? This chapter examines religion ethics and discusses Margaret P. Battin's Ethics in the Sanctuary. One might think that religious professions would be the one place where personal commitments would be fully appreciated. Yet, while Battin deserves much credit for establishing this new branch of applied ethics, her book manifests the same tendency to underappreciate personal commitments in professional life. Issues of faith, consent, and decency are also considered, along with science and religion, medicine and religion, and government service and religion.

This chapter reveals that the League's movement cultivated sizeable Anglican and Free Church followings in England and Wales, benefiting from but also contributing to the drive towards ecumenical co-operation after the war. It also shows that the League movement's message of Christian internationalism became a constitutive element of the public culture of religiosity. The greater affinity between the Free Churches and the League was the legacy of pre-war political nonconformity. The League of Nations Union (LNU) branches were more commonly met with a wall of silence when approaching local Roman Catholic churches. The Religions and Ethics Committee was never amongst the LNU's most active bodies. The LNU stood as testimony to the diversity of spiritual life in interwar Britain and the possibilities of ecumenical and inter-faith co-operation. Christianity was the national religious creed with which the vast majority of the population identified, including those who rarely, if ever, attended church.

This chapter posits that incorporation into religion does not require a bolt of unanticipated life-changing experience, one that compels a person to resort to religion. Objective, subjective cornerstones of religion such as surrendering parts of one's agency, subdued in the imagination of an overarching power and so on, are generally borne out of undercurrents that are generated as results of one's general orientation since childhood. A history of religious ascription within the family accelerates this process. As a case study, the case of Bob Abernathy, ex-NBA agent in Moscow and a successive anchor of the hugely popular Religion and Ethics Newsweekly. Abernathy's grandfather, William Shaddock Abernethy, was preacher of a Church in Washington D.C., and growing up with the gentleman oriented young Bob's experiences with all those elements that foster concrete religious ascription. Half a life of experiences henceforth paved the ground for this final expression.

This chapter examines two separate education systems, competing historical narratives, and religion and ethics education across the divide in Cyprus. There has been a convergence of attitudes regarding the ethnocentric history of education, as each side has followed completely different approaches with regard to religious and ethical education. These diverse patterns produced different challenges within the two respective communities. Hence, a new approach and a restructuring of religion education may lead to a more inclusive society within and across the border.