READING REPORT 2

Introduction

Sports chaplaincy should not be regarded as a homogenous entity. On the con- trary, there are a range of models, frameworks, approaches and practices which fall under this generic heading. In turn, a variety of related roles have evolved over time, these include chaplains being associated with local sports clubs or teams, chaplains working with national teams, sports chaplains in colleges and universities, chaplains to particular sports (nationally or internationally) or sport- ing ‘tours’ (for example, a golf or tennis tour) and chaplains at major sports events.

The modus operandi of a sports chaplain can vary considerably from con- ducting pre-game chapel services – a mainly North American activity – to a less high profile pastoral role involving one-to-one support. One chaplain may stress the evangelistic nature of the role; another may see their primary function as that of Bible teacher. Others may speak of being a ‘pastoral safety net’ while others still may use the term ‘sports mentor’ (Lipe, 2006). For some, conduct- ing weddings and funerals can be a significant part of the job and a means of establishing credibility through practical acts of service in a sporting environ- ment. Most chaplains serve as volunteers, but some are paid. Since the origins of sports chaplaincy, chapel services or team Bible studies have been a significant part of the role, particularly in North America. The justification for chapel services is clear. With players travelling a great deal to compete nationally and internationally, they cannot be part of a local church every Sunday. Chapel is about bringing Church to the players.

Moreover, the way that sports chaplaincy has developed in the US or in Australia is not the same as in the UK. In this chapter I uncover the origins of sports chaplaincy and examine the different models which have emerged over the last 40 years. At the same time, I identify some of the key issues which have arisen from the development of sports chaplaincy as a practitioner field. The individuals mentioned in this chapter are to be considered pioneers in this field in that there was no existing model of sports chaplaincy for them to draw upon and replicate. For them it was a case of adopting and adapting existing practice from church, military and hospital chaplaincy (which had existed since the eighteenth century) to see what worked (Tyndall, 2004).

1 Sports chaplaincy A global overview

J. Stuart Weir 1

10 J. Stuart Weir

North American models of sports chaplaincy

The acknowledged pioneer of American professional sports chapel services was Ira ‘Doc’ Eshleman, who in 1950 was founding pastor of Bibletown Church, Boca Raton, Florida, now known as Boca Raton Community Church. As a sports fan, Eshleman was struck by the fame and potential influence as role models of NFL players, whose pictures he had seen on breakfast cereal packets and whose profiles he recognized as ‘an untapped reservoir of spiritual wit- ness’ (Fisher, 1969: 44). Eshleman asked himself a simple question: Could these football players be reached for Christ? While Eshleman was not the pioneer of Christian ministry to NFL players, he was the first to do it in a systematic way, building on the earlier work of Bill Glass of the Cleveland Browns, Buddy Dial of the Pittsburgh Steelers and Norm Evans of the Miami Dolphins all of whom held Sunday morning chapel services for teammates in the early and mid-1960s (see Glass, 1971, 1974, 1981; Ladd and Mathisen, 1999).

Eshleman began to work with these teams and approached others. In 1968 he found himself ‘on the road’ for 18 weeks, travelling 100,000 miles and speak- ing at NFL chapels on consecutive Sundays. According to Fisher, Eshleman had a clear spiritual and evangelistic purpose: ‘My mission to the pro is to help him establish a personal and meaningful relationship between himself and God, and then urge him to share his faith with others’ (cited in Fisher, 1969: 54). At the same time he began to take on a pastoral and counselling role as players, learn- ing to trust him, sought his advice on personal and family issues. He believed that a player could not ‘be at his best on the field, if he goes out there worrying about an unfaithful wife, a rebellious child, or if he holds a grudge against one of his team mates’ (cited ibid.). Yet Eshleman appeared to have a great sensitiv- ity in ministry, realizing that players were ‘quick to detect those who move among them for personal or selfish reasons’ (cited ibid. 63). Without intention and unbeknown to himself, he created a blueprint for sports chaplaincy which others would follow.

The pattern in baseball was similar to that in American football. Bobby Richardson, who played for the New York Yankees (1955–66), started Sunday services for teammates in the mid-1960s at a time when chapel services were also taking place for the Minnesota Twins and Chicago Cubs (see Richardson, 2012). These informal gatherings of a few players reading the Bible and pray- ing together at a team hotel or venue moved to more formal arrangements through an initiative by Watson Spoelstra, a Detroit sportswriter, who in 1973 approached baseball commissioner, Bowie Kuhn, with the idea of organizing a chapel programme for every major league baseball team. Kuhn granted approval and Baseball Chapel was created. By 1975 all of the major league baseball teams had a chapel programme.

In his professional ice-hockey playing days, Don Liesemer had a real pas- sion to reach his teammates with the gospel. While playing for the Musk- egon Mohawks, he enlisted the help of his church pastor, Bill Dondit, whose

Sports chaplaincy 11

friendship was appreciated by the players. When Liesemer retired from pro- fessional ice-hockey in 1975 he worked as a school teacher and undertook NFL football chaplaincy while maintaining contact with hockey players that he knew. In 1977 he felt called to resign as a teacher and founded Hockey Min- istries International (HMI) in order to encourage and meet the spiritual needs of the hockey world.

John Tolson, who had played basketball for Arizona State College and William Carey College in the 1960s, was one of the men who pioneered chapel services in the NBA starting with the Houston Rockets in 1978. Tolson initially went to a Rockets practice session, introduced himself to some of the players and enquired as to whether they ever prayed before games. On learning that such things were non-existent in the NBA, he offered to pray with players before the next game. The practice became established and chaplaincy had started. Tolson then contacted ministers he knew in other cities where there were NBA teams and encouraged them to become chaplains. In 1979 Joel Freeman became chaplain to the Washington Bullets (now the Washington Wizards), and in 1981 Bill Alexson became chaplain to the Boston Celtics where he served for 20 years. Alexson also travelled to other cities to meet players and teams and to introduce chaplaincy to them. In 1983 Pro-Basketball Fellowship was established to coordinate NBA chaplaincy and to network existing chaplains.

As part of his critique of North American sports chaplaincy, Krattenmaker (2010) raises two key concerns. First, he berates the commissioners and the management of the major leagues and the teams themselves for allowing ‘one- sided’ chapel services which are conducted in a way that ‘denigrates legitimate religious alternatives’ (p.103). He goes on to argue that chaplaincy should reflect the religious diversity of society rather than simply the leanings of evangelical Christianity. While the predominance of evangelical Protestant chaplains in North American sport may be seen to reflect the more pro-active organiza- tion of evangelicals with regard to an engagement with sport, there are ques- tions to be answered here as to whether a proselytizing style of chaplaincy is appropriate within this context. Krattenmaker’s second concern – echoing that of Deford (1976a, 1976b, 1976c) – is that, as one observes modern-day North American sport it is easy to see the vagaries of commercial excess – obsession with winning, racial and gender discrimination, unprecedented wealth, gratui- tous violence, serious injury and the exploitation of sex – yet it is rare to hear a chaplain speak out prophetically against such ‘evils and injustices’ (see also Hoffman, 2010; Watson and White, 2007). Krattenmaker accepts that chaplains may be reluctant to jeopardize their position by criticizing their team or sport and, to this end, may choose to ‘turn a blind eye’ to such moral issues in order to preserve their status (p.103). All of which raises a series of further ques- tions about the responsibilities of the chaplain within this environment, the expectations underpinning this role, and the kinds of tensions and dilemmas which may arise when sports chaplains are contractually bound and financially remunerated.

12 J. Stuart Weir

UK models of sports chaplaincy

The first chaplain to be officially appointed to an English professional football club was John Jackson in March 1962. The appointment came about when Jackson, who was minister of Harehills Methodist Church in Leeds at the time, met the Leeds United general manager, Cyril Williamson, and suggested that the club might consider appointing a chaplain. Initially Jackson was asked by the team manager, Don Revie, to concentrate on helping the junior players at the club to adapt to life in the ‘big city’. In an article for the Methodist Home Mission, Jackson described his role as one through which he was simply able to be of service: ‘I do not go to the ground to take Christ there since I remember that he is there before me. I just go in case he needs an errand boy’ (1984: 34).

Michael Chantry became chaplain to Hertford College, Oxford in 1961. Shortly after Oxford United were promoted to the Football League in 1962, Chantry was invited to be their club chaplain, a position he held until his death in September 2003. The club may have chosen Chantry because of his experience of chaplaincy in his university post. Mike Pusey became chaplain to Aldershot in 1973. When Pusey came to speak at St James Road Baptist Church in Watford in 1977, he shared his passion for football chaplaincy with the then student minister, John Boyers. Boyers, who became chaplain to Wat- ford FC in 1977, went on to play a leading role in the development of football chaplaincy, organizing the first English football chaplains conference in the UK under the auspices of Christians in Sport in the mid-1980s. In 1991 Boy- ers founded SCORE (Sports Chaplaincy Offering Resources and Encourage- ment, later Sports Chaplaincy UK) and worked full-time in sports chaplaincy through SCORE until his retirement in 2014. Currently 59 of the 92 English Premier League and Football League clubs have a chaplain, a small number of whom have documented the everyday nuances of the UK sports chaplaincy model (Boyers, 2000, 2011; Heskins and Baker, 2006; Rushworth-Smith, 1985; Wood, 2011).

The traditional pattern of chaplaincy in English professional football has been for a local minister to contact a club with a request to act as team chap- lain, often assisted in this approach by SCORE/Sports Chaplaincy UK. In the North American context, the chaplain will seek to organize and speak at a team chapel service. Andrew Wingfield Digby’s role as spiritual advisor to the Eng- land cricket team represents a totally different model for a number of reasons. Firstly, his appointment was at the invitation of the Test and County Cricket Board (renamed the England and Wales Cricket Board in 1997). Secondly, it was an appointment to a national team and not to an individual club. Thirdly, there was no formal religious aspect to the role. Wingfield Digby a Minor Counties (semi-professional) player and director of Christians in Sport, was a regular on the professional cricket scene and known to a significant number of professional players. Ted Dexter, Chairman of the England cricket selectors invited Wingfield Digby to be involved with the England team in the early 1990s. Dexter had been a contemporary of the Reverend David Sheppard in

Sports chaplaincy 13

the England team in the late 1950s and had found it helpful to have a Christian influence around the dressing room.

Wingfield Digby, who was appointed in June 1991 and served until 2000, saw his role as offering spiritual support to anyone who sought it. The current England team do not have a chaplain, but players have access to sport psycholo- gists. An important difference here is that a chaplain is independent of the team hierarchy while sport psychologists often report directly to management on issues relating to player welfare and performance.

Tour chaplaincy

Being a chaplain to a club or team which is based in one location or city for at least half of its games is one thing, but providing spiritual support to a group of sportsmen or women who are rarely, if ever, in the same place – perhaps not even in the same country — for more than a short amount of time is another matter altogether. Fritz Glaus, who had been a college tennis player and then coach, served as chaplain to the men’s tennis tour for 12 years (1980–92), spending ten months a year travelling and watching an estimated 21,000 tennis matches in that time. However, he was not the pioneer of tennis ministry. Ramsey Earn- hardt and Eddie Waxer (arguably the godfather of Christian ministry to sport), had previously travelled to a small number of tennis tournaments and led some chapel services for players. For some of the 12 years that Glaus was active, Jenny Geddes and Carol Fullerton carried out a parallel ministry among women ten- nis players. According to Glaus (2012: 17), the job involved (amongst other things) ‘conducting twice-weekly Bible studies, meeting one-on-one with players, forming friendships in the locker rooms . . . [and] organizing housing for players with Christian families’. Given the early stage of the development of sports chaplaincy Glaus started his work with a remarkably clear job description which he and Waxer drew up in 1980. Glaus was to disciple existing Christian players on the men’s tour, follow up new Christians on the tour, make himself available to a growing number of players who expressed an interest in spiritual matters, cultivate relationships with non-Christian players, identify key Chris- tian leaders in the international tennis community who could speak to players about Christ in their mother tongue, recognize the broader spiritual needs of players, and explore ministry opportunities worldwide. The work was entirely unofficial with no recognition from the tennis authorities. Glaus (2012: 72) was sensitive to possible charges of what some might call inappropriate evangelism: ‘The last thing I wanted to do was push my beliefs on anybody. Ask anyone who was in the men’s tour in the 1980s, and they’ll tell you I was out there to be a friend to them’.

Professional golf in the US has always been one of the most Christian of sports, with up to 60 players attending a weekly Bible study on the men’s PGA Tour and 30 women involved in similar gatherings on the LPGA tour. Tourna- ments run from Thursday to Sunday, making conventional church attendance impossible, so the players ‘do Church’ on Wednesday evenings. The first PGA

14 J. Stuart Weir

Tour Bible study was held in 1965 with golfer Jim Hiskey the main instigator. In 1981 Hiskey invited Larry Moody who had been running chapel services for the Baltimore Colts NFL team since 1978 to be the PGA Bible study leader. Moody started in 1981 and at the time of writing is still serving in the role. Originally he went to around 10 tournaments a year but over time that increased to more than 30. As provider of chaplaincy to the travelling golf com- munity, Moody aimed to be all the things that a minister would be in a local church – pastor, counsellor, Bible study leader and encourager – but in a dif- ferent city each week.

Cris Stevens offers an equivalent ministry in women’s professional golf. She attended the US Open in 1980 as a spectator and over the next two years got to know some of the players. She was invited to become their Bible study leader in 1982. Travelling to 30 tournaments per year, Stevens is there to help Christians on the tour to grow in their faith and to give other players the opportunity to think about the claims of Christianity. While she leads Bible studies and organ- izes events, she sees one-to-one relationships as the key to her work. Bruce Gillingham began chaplaincy to European Tour golf in 1989 before handing over some years later to Mark Pinney of Logos Golf. Liz Wilson supported play- ers in European women’s professional golf for a number of years. Gillingham, Wilson and Pinney largely followed the US golf chaplaincy model.

Like golf and tennis, athletics and motor sport bring with them large amounts of travel and transient lifestyles. In turn, they present a series of dispa- rate and diverse tensions and pressures for those performing at the highest level. Mark McAllister worked as an unofficial chaplain to the British athletics team between 1989 and 2002, travelling to major sporting events – Olympics and World Championships – as well as five domestic events a year, this in addition to meeting athletes one-to-one out of season. At major championships daily Bible studies were not uncommon with McAllister estimating that about 60 British athletes attended at least one such event during that period.

Motor Racing Outreach (MRO) was founded in 1988 when Pastor Max Hilton met NASCAR driver Darrell Waltrip who told Hilton that he found it difficult racing on Sundays as this meant that he was unable to attend church. Hilton responded by resigning from his church in Los Angeles and moving his family to Charlotte, North Carolina, where the headquarters of NASCAR racing was situated and founding MRO. As the name suggests, MRO has an evangelistic emphasis but it also seeks to offer pastoral support to the racing community. In association with MRO, Alex Ribeiro, a former Formula One racing driver, spent three years (1999–2001) driving the medical car at F1 races in exchange for the opportunity to minister to the sport’s wider community. He ran chapel services on race day and talked to racing people one-to-one.

Major event chaplaincy

Chaplaincy is an established feature of the Olympic and Paralympic Games and has become increasingly part and parcel of the Commonwealth Games,

Sports chaplaincy 15

Pan-American Games and World Athletics Championships. However, because ‘local’ organizing committees have a significant amount of autonomy over the formal structures around which these events are organized, the number of chap- lains accredited, and the degree to which they are permitted access to competi- tors varies greatly. Lixey (2008) traces major event chaplaincy back to the early twentieth century. He argues that ‘in the case of the Olympics, the pastoral care of the chaplains within the Olympic Village is subject to the specific norms of the International Olympic Committee which has made religious services a part of the Olympics since London 1908’ (p.75). While it is true that Ethelbert Talbot, bishop of Central Pennsylvania, preached at a service on 19 July 1908 in St Paul’s Cathedral to which athletes and Olympic officials were invited, there is no evidence of any chaplaincy until much later (Widund, 1994).

The first occasion on which an international team of chaplains ministered at the Olympic Games was in Seoul, South Korea in 1988, but there were a number of forerunners to this. Tyndall (2004: 118) reports that in Helsinki in 1952 ‘many Christian activities were organised’ with Schäfer (2006) confirming that a German Lutheran pastor provided pastoral support for German speak- ing athletes and visitors in Helsinki. There is, however, no evidence of the local organizing committee running a chaplaincy programme in 1952. At the 1956 Melbourne Olympics, a ministry was exercised to Olympians through a team of chaplains within the Olympic Village (Tyndall, 2004). In turn, the Roman Catholic Church provided priests to hear confession and conduct Mass in the Village. There is no record of the number of chaplains involved, nor of the process of their appointment. As in Helsinki, a German Lutheran pastor was present to minister to the German speaking athletes and visitors at the games.

The 1972 Munich Olympics are remembered as much for their association with terrorism as for the sporting spectacle which they provided. On 5 Septem- ber 1972 eight Palestinian terrorists belonging to the Black September group broke into the Olympic Village taking nine Israeli athletes, coaches and officials hostage. The incident resulted in the deaths of all nine Israelis, a West German policeman and five of the terrorists. During the Games there was some Chris- tian ministry in the Athletes’ Village and a German Lutheran sports pastor, Karl Zeiss, provided pastoral care for the German athletes. In Los Angeles in 1984, there was official chaplaincy, but this was limited. The organizing committee appointed local campus chaplains from the University of Southern California (USC) and University of California Los Angeles (UCLA) to serve as Olympic chaplains but they were confined to the religious services centre and did not have permission to circulate around the village. Unofficial reports suggest that 39 athletes attended chapel services in 1984 (Tyndall, 2004).

As noted above, the first modern Olympics to feature a formal chaplaincy programme with a team of international chaplains was Seoul in 1988 where 7,697 attended the chapel which was set aside in the Olympic Village for reli- gious services. In total some 184 services were held in seven different languages with 2,046 individuals from 102 different nations counselled (Tyndall, 2004). The pattern of chaplaincy delivered in Seoul was largely replicated in 1992

16 J. Stuart Weir

(Barcelona), 1996 (Atlanta), 2000 (Sydney) and 2004 (Athens) although the number of chaplains, the balance between local and international personnel, and the level of access granted has varied from Games to Games. In Atlanta in 1996, 38 chaplains were accredited, all of whom emanated from the US (Tyn- dall, 2004). Of these 29 were Christian (25 Protestant and 4 Roman Catholic), 3 Muslim, 2 Buddhist, 2 Hindu, 1 Baha’i and 1 Jewish. The heavy bias towards Christianity may reflect both North America’s Christian heritage and the fact that, at the time, sports chaplaincy was much more developed among Protes- tants than amongst other religious groups. While it is common for there to be a significant number of international Protestant sports chaplains at major events, this is not the case for other religions. There were a total of 88 chaplains at the 2000 Olympics in Sydney, 60 of whom were Christians (Tyndall, 2004). With regard to international Protestant chaplains, as far as can be ascertained (and in the absence of official records), the number of accredited international Protes- tant chaplains was 12 in 1988, six in 1992, seven in 2000, 21 in 2004 and 19 in 2012 – with none being recorded in 1996 and 2008.

The 2000 Sydney Olympic Organizing Committee provoked protests from Australian church and sports ministry leaders when it announced that it had decided to use the New South Wales Police Chaplaincy Service to ‘exclusively’ provide chaplaincy services to participants (Tyndall, 2004). The police chaplains understood chaplaincy but had no particular expertise in sport or major sports event chaplaincy. Eventually a compromise was reached and a number of Aus- tralian chaplains and seven international Protestant sports chaplains were added to the roster. Chaplaincy at the Sydney games could be deemed a success with 7,670 Olympians attending the chapel services. In terms of overall responsibili- ties, chaplains were required to work one day on and two days off which cre- ated a degree of frustration for a number of the international chaplains present who were left wondering about the value of travelling from such places as the US, India and England to work for only six hours every three days.

In 2008 in Beijing the religious centre was staffed entirely by Chinese chap- lains with no international chaplains being accredited. The Washington Post ran a story concerning the disillusionment of some US athletes with the chap- laincy services provided (see Cha, 2008), to which the China Daily offered the riposte that the religious centre in Beijing was in great demand having already been visited by 665 athletes and officials from more than 50 countries, keep- ing the 69 ‘professional religious service volunteers’ busy as a consequence of them ‘holding services around the clock’ (China Daily, 2008: 4). In addition to those officially accredited, some unofficial chaplains entered the Olympic Village on ‘day pass’ invitations from their respective national Olympic com- mittees (Weir, 2008).

Chaplains have sometimes received accreditation through a National Olym- pic Committee. An early example is that of Fritz Pechtl, Roman Catholic chap- lain to the Austrian team in Munich in 1972 (Maier, 2012). When the Austrian Olympic Committee accepted the offer of cooperation with the Church in

Sports chaplaincy 17

1972, it marked the start of a partnership which has continued for over 40 years. The reconstruction of German sport after the Second World War included con- sultation with the German Church. In 1952 Karl Zeiss led a service at a motor race at the Schottenring which signalled the Church’s intention to get involved in high level sport. Starting with the 1952 Olympics the Lutheran (state) Church provided pastors for the care of competitors, coaches, administrators and spectators at major sports events though services, one-to-one conversations and a ‘ministry of presence’ (Schäfer, 2006).

Manfred Paas (2008), head of the German Roman Catholic Church and Sport Office, was a German chaplain at the 1988, 1992 and 1996 Olympics in an equivalent position for the Roman Catholic Church to that of Karl Zeiss for the Lutherans (see Paas, 2008). Kjell Marksett from Norway is another chaplain whose role is officially recognized at both national and international levels. While he has been an officially accredited International Olympic Committee chaplain since 1988 (including London 2012), he was accredited as part of the Norwegian delegation in 2002 in Salt Lake City.

FIFA does not accredit chaplains at the Football World Cup. However, a certain amount of unofficial chaplaincy has taken place at this event. In 2006 in Germany, chaplains worked with teams from the US, Brazil, Ivory Coast, Togo, Mexico, Netherlands and Poland. In South Africa in 2010, the Uru- guayan, Brazilian, US and South African teams were helped by chaplains. Alex Ribeiro, who has served Brazil in five World Cups (1990–2006) has written of his experiences at the 1994 World Cup (Ribeiro, 1995). Likewise, Alfonso Lopez has also documented his experiences as chaplain to the Mexico team in 2006 (Lopez, 2008).

Many chaplains to major sports events come from overtly evangelistic para- church backgrounds. Several US sports-based agencies also list evangelism as their aim. This has resulted in tensions and problems in chaplaincy at the Olym- pics and other major events. In his contribution to this volume, Linville asks if US chaplaincy as currently practised is an efficient outreach model, noting that chaplains’ freedom to preach the gospel is often severely restricted. Tyndall asserts that one of the major aims of the evangelicals at 2000 Sydney Olympic Games was to distribute Christian material to all the athletes in the Olym- pic Village (Tyndall, 2004). Conversely, Wingfield Digby, operating from a UK perspective, has argued that sharing one’s faith is generally not appropriate for chaplains. In view of all of this, one might understand the concerns aired by Olympic organizing committees about having too many evangelical chaplains involved. Indeed, such concerns have manifested themselves most clearly in the requirement (from 2000 onwards) for chaplains to sign an Olympic Village Religious Services Policy which includes the following statement: ‘Religious Services personnel will not be permitted to use this ministry as a vehicle for conversion or proselytising’. This tension will need to be resolved if evangeli- cal chaplains are to continue to play an important role in Olympic and major sports event chaplaincy (Tyndall, 2004).

18 J. Stuart Weir

Conclusions

Military, prison and hospital chaplaincy have existed for some time and in this sense the provision of chaplaincy services to specific areas of society is nothing new. For sports chaplaincy it was simply a case of adopting and adapting church practice, often by trial and error. Some have argued that the needs of the sick facing painful and sometimes terminal illness or of those in military contexts facing fear and danger are easy to recognize as being in need of spiritual and pastoral support. The need for chaplains to support multi-millionaire sports personnel whose greatest crisis may be coping with losing a basketball game is harder to justify (Hoffman, 2010). The counter-argument is that God’s love extends to all humanity and there is therefore no reason why supporting ath- letes would be in any way less worthy than supporting others.

From small beginnings sports chaplaincy has become an accepted and inte- gral part of the world of sport. We have noted that its evolution has witnessed the emergence of a number of models and frameworks and that a wide vari- ety of approaches and practices make up its everyday outworking. Chaplaincy to a club or team requires a quite different approach to chaplaincy to a tour or disparate group of individuals. There is also a major difference between a chaplaincy model where the chaplain’s primary function is to conduct a chapel service and a pastoral safety-net model devoid of public religious activities. It is interesting to note that these two models developed more or less simultane- ously but quite independently of each other in the 1960s with North American chapels starting with ‘chapel service’ leaders and English football club chaplains serving in a more pastoral role, often without any overt need for chaplaincy ser- vices. Fifty years on since the early sports chaplains began to ply their trade, the complexion of elite level sport has changed considerably, and there are a num- ber of ethical issues which sports chaplaincy may no longer be able to ignore. Key questions arise: is there a place for the prophetic ministry of the chaplain alongside the pastor/teacher role? If so, do chaplains have a responsibility to confront moral and ethical injustice when they come across it in their everyday work? Sports chaplaincy has come a long way and has demonstrated its value to athletes and teams across the spectrum of sport. Nonetheless, it is these kinds of ethical, theological and methodological issues which will shape the contours of sports chaplaincy in years to come.

Note

1 My grateful thanks to Patty Wilson, assistant librarian, United States Sports Academy for her help in finding several references for this chapter.

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