READING REPORT

Introduction

North American sports chaplaincy is presently facing various obstacles and crit- icisms. Hoffman (2010) poignantly argues that American sports chaplains and sports ministries have lost their prophetic voice in the sports world. Elsewhere, sports chaplaincy ministries have been condemned by critic and author Tom Krattenmaker (2010). Amidst such difficulties and dilemmas, US sports chap- lains are in need of solid theological truths and biblically based philosophical foundations to re-envision their methodological models.

Whilst I agree wholeheartedly with Hoffman’s claims and, indeed, share some of Krattenmaker’s concerns, I believe that there is a more critical issue at stake here; that is, that North American sports chaplaincies presently operate in line with what might be described as an ineffective and inefficient sports outreach model. With this in mind, the purpose of this chapter is to explore how US sports chaplaincy might become a more effective and efficient venture through a re-envisioning of its foundational principles. Hence, the questions addressed in the following discussion are: What keeps North American sports chaplaincy from realizing its potential and what changes are needed in order that the current operating model becomes more effective and efficient? The chapter is based upon insights from my own personal journey from disillusion- ment with US sports chaplaincy to re-envisioning its potential through the lens of theological truths. I articulate some of the criticisms surrounding the North American model and, more importantly, offer suggestions for redeeming both the people of sport and the culture of sport through a transformed approach to sports chaplaincy. I argue that the answer to future effectiveness and efficiency lies in learning from the past, hence, it is to this subject that I initially turn.

The past

Questions concerning the present and the future of North American sports chaplaincy are best served by surveying what has gone before, including an overview of the historical distinction between traditional US sports chaplaincy methodologies and those germane to the UK. There would appear to be a number of differences between the two, four of which are set out below:

3 Sports chaplaincy and North American society Strategies for winning in the club house

Greg Linville

Sports chaplaincy and North American society 33

Speaking versus serving

A key function of many US sports chaplaincies is the holding of weekly (reli- giously based) meetings in which the gospel is verbally proclaimed to play- ers, coaches and others involved with athletic teams. Conversely, the role of sports chaplains in the UK has a tendency to be altogether more pastoral where emphasis lies on the ‘ministry of presence’ (see Chawner, 2009; Heskins and Baker, 2006; Holm, 2009).

Professionalism

American sports chaplains are often ‘professional’ in the sense that chaplaincy is the main, or major, part of their job description. Many are employed by sport- related para-ministries. UK sports chaplains are more likely to serve as volun- teers and are often employed in other fields or by a local church. This raises questions over terminology. Throughout this chapter I use the term ‘sport- related para-ministry’ to refer to sports ministries not operating within the context of a local church as compared to those which do operate within this context. This stems from a belief that all ministries are ‘within’ the Church. Some are organized and implemented under the auspices of the local church, others, such as ‘para’ ministries, are organized on a wider scale, but, in my view, all are within the Church and not outside of or beside it. In terms of my own theological positioning, the term ‘para-ministry’ is preferred (over ‘para- church’) based upon a fully developed theology of the Church.

Vision

Whereas sports chaplains in the UK primarily seek to relationally serve the pastoral needs of athletes and coaches, the primary goal of North American sports chaplains has traditionally been to ‘seek and save the lost’. This is not to say that UK sports chaplains do not evangelize or that US sports chaplains do not serve pastorally. Rather, this particular distinction has more to do with the emphasis and philosophy of evangelism.

Proclamational or incarnational

The predominant model in the UK in terms of evangelism is one in which chaplains are more discreet and (as already noted) more relationally oriented, whereas North American chaplaincy has a tendency to be seen as more verbally proclamational. Again, this has to do with emphasis and philosophy – but also perception.

From my very first day in the role, I knew that being chaplain to a pro- fessional sports team would not be easy. Things became glaringly apparent as I walked into a dark clubhouse where ‘chapel’ was to be held. I found there the baseball team’s newly acquired and homeless centerfielder sleeping on the floor. He was the only player to attend chapel that week. Twenty-plus years and

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literally thousands of players, managers, coaches, officials and team administra- tors later, I have experienced the highs and lows of sports chaplaincy. I have learned that the US model has great potential but that it has a number of flaws as currently conceptualized, organized and practised. These flaws stem from a myriad of reasons: (1) formal theological/ministerial training and preparation for sports chaplains is not commonly available; (2) the purpose and goals of sports chaplaincies are sometimes confusing, including what spiritual success is and is not; and (3) quality time and contact with players is often limited, sea- sonal and sporadic.

A further problem surrounds the way in which US sports chaplaincy is sometimes seen to hamper the spiritual development of the very people who it is designed to help by unintentionally stifling the long-term spiritual growth of athletes. Sports chaplaincy in the US has much potential but has often lacked critical analysis in terms of what is necessary for true effectiveness.

The present

It could be argued that the US sports outreach movement consists of three primary expressions: (1) local church sports ministry, (2) sport-related para- ministry and (3) camp-based sport and recreation ministry. The local church part of the movement is by far the largest, with tens of thousands of churches owning and programming sports facilities. Though significantly smaller, sport- related para-ministries carry an influence belying their number. This chapter focuses on these two groups.

The US sports outreach movement began in the years following the world- wide economic depression of the 1930s, expanding in the decade following the end of the Second World War and possibly peaking at the turn of the mil- lennium (Ladd and Mathisen, 1999). I say possibly because it may grow and become more influential in the near or distant future, but I predict that it will appear in history as a bell shaped curve, peaking between 1980 and 2000 and slowly declining over the next few decades. The relevance of historical over- view is that the evaluation of aging and (some would argue) failing models, can lead to change and re-envisioning. I believe that in the case of the US sports outreach movement, these models have been traditionally based on underde- veloped theological truths and somewhat misguided philosophical principles. I say this because it appears that US sports chaplaincy is falling short of expec- tations. Anecdotal stories circulate about how particular chapel meetings affect individual players and coaches, but there is also evidence that North American sports chaplaincy is ineffective and inefficient in its methods and this requires critical analysis.

Ineffectiveness of sports chaplaincy

The issues upon which the ineffectiveness of US sports chaplaincy is based lie amidst notions of culture and motivation and include: (1) the impact of secular

Sports chaplaincy and North American society 35

multi-culturalism on professional and elite sport, (2) the culture of elite sports chaplaincy, (3) the motivation of individual sports chaplains, and (4) the motiva- tion of professional athletes and coaches.

Impact of secular multi-culturalism

There is a danger that sports chaplaincies in the US are becoming ineffective spiritually because of the multi-cultural expectations of their hosts: the profes- sional, collegiate, club or school team. North American sports chaplains face an increasingly secular and, at times, hostile environment. Freedom to ‘preach the gospel’ is sometimes curtailed especially where this is at odds with the athletic goals and expectations of the host institution (Babb, 2014). Restrictions on inviting athletes, coaches and managers into a personal relationship with Christ are ever more prevalent. Chapels are required to be inclusive and not simply multi-denominational but also multi-faith. Chaplains may face the threat of dis- missal should they advocate too strongly a ‘Christmanship’ ethic of not working on Sunday or if they fail to comply with the host team’s (and its sponsors) poli- cies or activities when such are not compatible with a biblical ethic.

In addition, chaplains are increasingly faced with choosing between authen- tic Christianity or capitulating to the demands of ‘sportianity’ (see Deford, 1976; Hoffman, 2010; Linville, 2014). Sportianity is a popular cultural term used to describe those who make sport their God and their participation in sport their religious activity. Chaplains must often choose between being faithful to Christ or capitulating to the demands of the pluralistically minded world of sport which is increasingly sold out to a ‘sportianity ethic’ – the way in which athletes, who have made sport their God, participate in sport and allow such involvement to impact upon their moral judgements. There is the possibility that chaplains will have short tenures if their biblical teachings contradict to any significant degree the goals and objectives of sportianity. Such practices run the risk of promoting and perpetuating a weak and anae- mic faith in Christian athletes. One outcome of this is that some chaplains may become more concerned about being admitted into the inner sanctums of sport than they are about speaking out and confronting its evils (see Hoff- man, 2010).

Culture of elite sports chaplaincy

The authentic spiritual formation of athletes and coaches has the potential to be compromised by the culture of elite sports chaplaincy in four distinct ways. The first is restricted time. Sports chapels commonly have time limitations placed upon them. I was recently asked to lead a chapel for a collegiate Ameri- can football team playing in a semi-final National Championship game. I was surrounded by many sincere and eager players who were making an effort and perhaps taking a stand for their faith. It was clearly communicated to me that there was a 15-minute maximum for chapel and that players were not to be late

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to the ensuing (and more important) pre-game activities. I have been given 5 minutes to lead chapel on many occasions – and never longer than 30.

The second point of compromise has to do with context. Chapels often function as a cross between a motivational talk and a seminar and rarely resem- ble a formal worship service. Chapel participants are typically seeking inspira- tion and motivation rather than spiritual development. Some come along to fulfil faith-based obligations: for example, so that they can tell a parent, partner or friend that they have attended church that day. Others come so as not to risk offending the ‘gods of the game’. Chapels attended by a manager or coach may attract more players.

The third way that the culture of elite sport can restrict the authentic spir- itual formation of its participants has to do with the setting of chapel meet- ings. Most sports chapels do not occur in places conducive to ministry. On one occasion I was allocated the team owner’s executive, field-level loge for chapel. We were closer to home plate than the pitcher would be an hour later. The loge was enclosed but a room-wide window provided excellent views of the infield and beyond. Chapel was scheduled 45 minutes before team (infield) practice but because batting practice had been cancelled, more players came along. These infrequent attenders witnessed a chapel like no other. I stood in front of the glass window. Players, coaches and front office personnel enjoyed the comfortable seats and gazed past me out on to the field. Chapel was usually 15 minutes in length but soon after the opening prayer and reading of scripture I had to curtail proceedings as a consequence of the fact that I was competing with a scantily clad, gyrating female Elvis-impersonator providing pre-game entertainment on the other side of the window behind me.

The fourth point of compromise concerns content. Chapel talks have a ten- dency to be based on a narrow range of athletic statements from scripture and to be predominantly evangelistic in content. Evangelism is incredibly important but athletes cannot grow spiritually if their biblical diet is limited to athletic metaphors and evangelistic concepts.

In summary, my critique of the culture of elite sports chaplaincy revolves around how North American sports chapels are typically structured and con- ducted. Time is often short, the context ill-defined, the setting distracting and the content theologically weak and one dimensional.

Motivation of individual sports chaplains

The third reason why the current US model of sports chaplaincy could be considered ineffective has to do with the motivation of sports chaplains them- selves. The vast majority of sports chaplains are properly motivated but even the most conscientious might benefit from a self-evaluation regarding the fol- lowing issues. Each of us who have served as sports chaplains needs to evaluate our motivations for doing so. Is our motivation about being able to associate with elite sports stars honourable? Is sports chaplaincy about accessing game- day tickets, autographs and other sports memorabilia? Unfortunately, some may

Sports chaplaincy and North American society 37

compromise the gospel to maintain the benefits and prestige of being team chaplain. While it is certainly acceptable to be an appreciative recipient of a team’s (or a player’s) graciousness, it is something quite different to compromise the key principles of one’s faith to remain as a chaplain.

To this end, the following questions need contemplation by all sports chap- lains. Are you willing to remain as chaplain if you do not receive any associated benefits? Are you willing to relinquish your status as chaplain if you are not allowed to freely preach the gospel and to carry out discussions and teaching in line with biblical principles? The answers to these (and other) questions deter- mine how effective and efficient US sports chaplaincy will be in the future.

Motivation of professional athletes and coaches

The fourth reason why I consider US sports chaplaincy to be ineffective in its present guise has to do with the motivation of professional athletes and coaches. It is not uncommon for high profile athletes to struggle with the balance between success in sport and faithful discipleship. In over 20 years of serving as a chaplain to professional sportsmen, I have encountered very few athletes and coaches who could be classified as being firmly at the Christianity end of the Christianity–sportianity continuum. Some elite athletes appear to have a faith of convenience more than one of conviction. A number of athletes who fail to reconcile their faith and sporting lives leave sport altogether (Linville, 2014).

In my experience, some of those attending sports chapel think of it as a rabbit’s foot or lucky charm and choose sport over faith, especially if choosing faith means losing favour with the team management or their coach. A deeper problem here for sports chaplaincy is the production of dedicated disciples of Christ who regularly participate in a local church and willingly choose an alle- giance to faith over an allegiance to sport. In addition, there is the problem of ‘platform proclamation’.

Platform proclamation – the winning of high profile athletes and coaches to Christ for the purpose of providing a platform for them to proclaim the gospel – has long been a feature of North American sports chaplaincy ministries. While on the surface this may seem like an honourable goal, it is also flawed by the reality of its consequences. Elite athletes who verbally proclaim Christ but are more committed to success in sport than their faith, and who are not well grounded theologically and spiritually and often fail to live out their faith, may not only find themselves exposed theologically but also personally and spiritu- ally if and when their moral misjudgements become front page news. Rather than aiding evangelism, such events can damage and disrupt gospel endeavours. More importantly, they may damage the faith of the individuals concerned.

Inefficiency of sports chaplaincy

Beyond the reasons that I have put forward for US sports chaplaincy’s ineffec- tiveness, there is a further issue that I wish to raise: it is also an inefficient model.

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In terms of a simple cost–benefit analysis, arguments surrounding inefficiencies can be framed around one simple question: could the multi-millions of dollars spent to reach elite athletes through North American sports chaplaincies be paying higher and more efficient dividends? It may be argued that the funds allocated to the work of one sports chaplain could be more efficiently spent if redirected to hire a local church sports-outreach minister. The former may well engage a number of elite athletes, but the latter has the potential to reach many more. Local church sports ministries may also have the potential to be more effective in making dedicated disciples of elite athletes because they reach them in their formative years as children and teenagers. Hence, we must consider whether the results of US sports chaplaincy are commensurate with the invest- ment of resources and effort.

This leads us to a further pragmatic question regarding the current US sports chaplaincy model: Do athletes who participate in sports chapels become active church people? There are various arguments surrounding this issue one of which suggests that sports chaplaincy falls short in the way that it facilitates the transition from chapel to (local) church. My view is that there are three key reasons behind this: (1) players often substitute chapel for church attendance, (2) players’ families cannot participate in chapel, and (3) chapels are often adminis- trated and led by sport-related para-ministries.

Players substitute chapel for church attendance

Over the years as a practising sports chaplain, it has occurred to me that most elite athletes and players are not required to report to the team headquarters or ballpark until late Sunday morning or early afternoon and yet habitually avoid church in favour of chapel. This has struck me as strange given that they have plenty of time to attend a worship service and still get to the ballpark venue on time. They choose a 10 to 15-minute motivational talk over an hour of worship, fellowship and biblical teaching. It is pertinent for chapel ministries to hold Bible studies and to minister six days a week, but we must also consider whether providing Sunday chapels runs the risk of aiding spiritual anaemia.

Players, families and chapel

A related consequence of holding Sunday chapels at ballpark venues is the effect this may have on the marriages and families of players. The typical Sunday morning schedule of a professional (male) athlete’s family comprises mother/ wife/partner and children attending a local church service, while father/ husband/athlete relaxes at home and later attends a 15-minute chapel talk at the ballpark. North American chapel ministries would do well to hold play- ers accountable to accompanying their families to church, not simply send- ing them with a spouse or partner. I realize that the dynamics outlined here are not representative of all athletes nor are they solely the fault of the sports chaplaincies involved. Yet if team chaplains challenged Christian athletes to

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take responsibility for their family’s spiritual well-being, some may respond positively.

Chapels administrated and led by sport-related para-ministries

A third reason why elite sports players may not become active church peo- ple is because of the way in which sports chaplaincies are administered. Most of my sports chapel experience has been in professional baseball. Initially, my church commissioned and assigned me to lead the sports outreach to a newly formed minor league baseball team. Many players became involved in church through relationships with church members who provided housing, transporta- tion and met various other needs of players and their families. The outreach of my church appeared to be successful in producing dedicated disciples of Christ until a sport-related para-ministry organization became involved. In the short term, any sense of change was imperceptible, but eventually the methodological model of the para-ministry subtly altered the focus of the work from being one of outreach from a local congregation to that of a rather insular and isolated para-ministry enclave. I was not removed as chaplain to the team nor was I kept from involving my church in the chapel ministry, but after I resigned my posi- tion the para-ministry took over the sports chapel and removed it from local church ministry. This resulted in few of the players being connected with a local church.

In summary of the discussion so far, my aim here has been to map the con- tours of modern-day, elite sports chaplaincy provision in the US. In turn, my intention has been to encourage the sports outreach movement to assess the effectiveness and efficiency of the current methodological model upon which such provision is based. One of the ways that the effectiveness and efficiency of sports chaplaincy might be improved is through a re-envisioning of its practices upon orthodox theological truths and biblically based philosophical principles.

The future

So far I have concentrated my efforts on pondering the nuances of the pre- sent problems facing US sports chaplaincy. In the remainder of the chapter, I provide some possible theological and philosophical solutions to the issues which I have raised. A discussion of theological truths leads us to consider three key ‘faith-sport continuums’: (1) the ‘local church–sport-related para-ministry’ continuum, (2) the ‘disciples–decisions’ continuum and (3) the ‘Christianity– sportianity’ continuum.

The local church–sport-related para-ministry continuum

How many para-ministries did Paul, Barnabas, Silas, Peter or Timothy start? What did the Antiochan church commission Barnabas and Paul to do, create para-ministries or win individuals to Christ and plant churches? In its current

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form, US sport-related para-ministry may be seen to be based upon a flawed model due to its underdeveloped theological foundations. Theologically speak- ing, the local church is the vehicle which God ordained for evangelism and discipleship, and its biblically based philosophical principle is to equip church members to reach friends, family and associates through on-going relation- ships. The apparent end goal of many US sport-related para-ministries is some variation of ‘reach, grow and send’ athletes for Christ. I believe that there is no more important goal a person or organization could invest their efforts in than to make disciples for Christ. Yet, we must consider whether this goal is being accomplished to the degree once hoped for, or promised, by para- ministries. On the surface, the motivation of some of these ministries appears sound but the methodological models employed seem to be becoming less and less effective.

To be ‘para-church’ is necessarily to be outside the Church. This is no dis- tinction without a meaningful difference. A theological foundation that does not maintain a focus on planting and enhancing a local congregation is, I would argue, misguided and being called para-church subtly influences those involved to understand their call as perpetuating a para-church organization, rather than to build the Church by planting and equipping local congregations. In order for effective discipleship to take place there is a need for para-ministry staff to take seriously their own commitment to attend and be active in a local congregation and for this commitment to be emphasized in and through their relationships with athletes.

There is a need for local congregations to evangelize and for sport-related para-ministries to produce fully mature disciples who are active members of those congregations. Indeed, both institutions should have the same end goal: to make disciples who ‘produce, reproducing, reproducers’. Hence, the relevance of the local church–sport-related para-ministry continuum suggests that if there are shortfalls in the transition from chapel to church then a different model is needed. This means reconfiguring current methodological models of both local congregations and para-ministries based upon philosophical principles which emerge from re-envisioned theological truths.

The disciples–decisions continuum

One day I arrived at my office as the sports minister of a church to find over 200 response cards strewn across my desk. The cards, which had been filled out by young people who had attended a recent local sports outreach rally, were delivered to me by the sport-related para-ministry organization which had sponsored the event. When I called and asked the sports ministry staff member concerned what to do with the cards, he responded by saying that it was his job to win people to Christ and the church’s job to disciple them.

Theologically, there is a significant difference between someone making a ‘decision for Christ’ and them committing to becoming a ‘disciple of Christ’. Sports chaplaincies which focus solely on facilitating ‘decisions for Christ’ may

Sports chaplaincy and North American society 41

be seen to be ineffective because such an operational model is based on an underdeveloped theology. Correctly understood, a decision for Christ is a most important step in the overall spiritual journey, but it is only one step. The ulti- mate theological goal is to develop dedicated disciples of Christ who consist- ently and continually participate in a local congregation.

At one level, one might argue that so long as everyone is focused on evan- gelism and discipleship then there is no need to question how such things are achieved. Yet, if para-ministries are so successful, we might legitimately ask, why has this success not manifested itself in the growth of the local church? If the philosophy of sport-related para-ministry organizations is so significant and if the methodologies of sports chaplaincies, mega-sports outreach events, platform proclamation and mass-media communication of the gospel are so fruitful, then why has US church attendance continued to dwindle? Of course, it could be argued that church attendance would have fallen even lower had it not been for para-ministry endeavours. There is logical truth to this but lit- tle hard evidence to back up the claims. Thus, the question in relation to the evangelistic efforts of such ventures is not how many decisions for Christ have been recorded but how many disciples of Christ have been added. We might consider assessing the effectiveness of evangelism not only by how many prayed a prayer with a counsellor, filled out a response card at a sports ministry event, raised their hand at a meeting or ‘went forward’ at a service, but also by how many new disciples of Christ have joined a local congregation and stayed active within it. As an aside, after repeated contacts and communication, none of the young people whose cards appeared on my desk that day ever came to the church.

The Christianity–sportianity continuum

I have argued that effective gospel ministry through sports chaplaincy depends upon a clear commitment to choosing Christ as Lord rather than serving the god of sport ( Josh. 24:15). This continuum has already been articulated but a reprise of it is necessary to complete the theological picture.

As I have explained elsewhere, the Christianity–sportianity conundrum is not always an either/or proposition (Linville, 2014). One certainly can wor- ship and honour God through sport, but sport should not become an ath- lete’s god in terms of time, effort, allegiance or priority. In addition, wherever sport requires an accommodation or capitulation of one’s faith, the Christian sportsperson should choose God and follow his commandments (ibid.). This is uniquely encountered by athletes with regard to Sunday participation in sport and Christian athletes often struggle with this theological principle. It could be argued that when sports chaplains ignore this truth they miss an opportu- nity to provide a relevant biblically based philosophical principle for athletes and coaches who participate in chapel. If Christian sportspeople forgo church attendance and participation in order to take part in athletic training, games and meetings, then they run the risk of communicating that their faith is, at

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best, a secondary commitment and that sport is their god. US sports chaplains and sport chapel ministries seldom proclaim a gospel encouraging total com- mitment to a Christian ethic as articulated by God’s commands and principles, and thereby articulate an implicit sponsorship of sportianity over Christianity.

Conclusions: a way forward

My aim in this chapter has been to assess the current model of sports chaplaincy within the US and to mount a critical appraisal of its generic methodology. At the same time, I have put forward a series of propositions as to how we might re-envision the work of sports chaplains in line with specific theological truths and philosophical principles. If the ultimate aim of sports chaplaincy is to grow the Church by making disciples of Christ (who are committed, participating members of a local congregation), it is important to consider what kind of strategy might best facilitate this goal.

In one sense, the way forward seems clear: to use sport-related para-ministries to equip and enable local congregations to undertake effective, relevant and successful evangelism and discipleship. I would argue that developing dedicated disciples who follow Christ above all else (even if this means sacrificing their athletic careers), including being active in a local congregation on a Sunday, should be the ultimate goal of both sport-related para-ministries and local con- gregations. Imagine what might happen if such para-ministries collectively chose to work through a local congregation by equipping and empowering church members? What might be accomplished if local congregations were empowered to reach out to their local minor league baseball teams? Such mobilization and training of church lay people has the potential to result in significant gains for the Kingdom.

To this end, I believe that the methodological model of North American sports chaplaincy can, and should, be re-envisioned in the following three ways: First, empower and equip the local church. Rather than doing the work of making disciples, sport-related para-ministries could focus on mobilizing the church to do this work by equipping and empowering the parishioners of local congregations. Every chapel leader should be a member and active partici- pant of a local congregation, commissioned by a local congregation and jointly supervised, trained and equipped by a local congregation and a para-ministry organization.

Second, abstain from holding chapel services on Sundays. Sport-related para-ministry organizations would do well to make their commitment to the Church real, by training parishioners of local congregations how to do sports chapel outreach throughout the week and then model how to personally invite athletes and players from sports chapel events to join them in active participa- tion in a local congregation – especially Sunday services.

Third, re-envision success. Sports chaplains and sports chapel ministries would also do well to reorganize and re-evaluate their ministries and how they raise funds. Reorganization could include jointly hiring staff and collaboratively

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implementing a plan for chaplaincy-based outreach with local congregations. The shared staff member could have three main responsibilities: (1) to train, equip and empower church members to be sports chaplains for all local area scholastic clubs and collegiate and professional athletic teams, (2) to create a culture within local congregations that welcomes those who the chaplains bring to the church and (3) to work to build relevant and strategic program- matic connections that encourage players and their families to flow into the life of the congregation and to enable their growth into mature disciples of Christ.

Re-evaluation entails understanding that success is not simply about hold- ing Sunday chapels at a local ballpark or increasing the number of attendees at team Bible studies but rather how many players, coaches and families become dedicated disciples of Christ and committed members of a local congregation. Raising funds for such work thus becomes somewhat easier because local con- gregations share in the expense of funding chaplaincy staff salaries. One addi- tional key concept is necessary: to communicate to those who financially invest in sports chaplaincy ministries the changes in how the ministry intends to determine success. I believe investors would welcome the knowledge that their support is being directed towards not only enabling sports outreach at local arenas and sports venues but also that it has the potential to grow elite athletes, coaches and their families into dedicated followers of Christ. This would ensure winning in the clubhouse and in the church.

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Chawner, D. (2009). ‘A Reflection on the Practice of Sports Chaplaincy’, Urban Theology, 3/1: 75–80. Available at <http://www.urbantheology.org/journals/journal-3-1/a-reflection- on-the-practice-of-sports-chaplaincy>.

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Ladd, T., and J.A. Mathisen (1999). Muscular Christianity: Evangelical Protestants and the Develop- ment of American Sports, Grand Rapids, MI: Baker Books.

Linville, G. (2014). Christmanship: A Theology of Competition and Sport, Canton, OH: Oliver House Publishing.