READING REPORT 6

12 Finding the right key An examination of global sports chaplaincy credentialing models and their implications for credentialing sports chaplains in the United States

Steven N. Waller, Lars Dzikus, Robin L. Hardin and James H. Bemiller

Introduction

Recently, there has been an upsurge in interest in chaplaincy as a vocation glob- ally. The typology of professional chaplaincy has broadened during the past two decades to include corporate, retail, sport, travel and emergency services chap- lains as well as those that are employed in institutional settings such as hospitals and prisons. Moreover, chaplaincy activity now attracts a wider theological spec- trum than has formerly been the case. A growing number of clergy and layper- sons, in a variety of settings, are engaged in part-time work as chaplains. As we examine the evolution of chaplaincy in contemporary times, there are clear signs of an emerging theological and academic interest in the field, both generically and within specializations (Ballard, 2009). These ‘emergent ministries’ or ‘strands of chaplaincy’ are commonly viewed as ‘sector ministries’, indicating that chap- laincies only address a particular (narrow) facet of society, in contrast to the nor- mative ministry of the congregation or parish (ibid. 18). If, however, chaplaincy is of growing importance then it needs to be understood as having normative status and to be more firmly grounded both theologically and structurally.

The work of chaplains varies greatly across regions, localities, institutions and areas of specialization. One common thread is that all chaplains seek to understand the whole person and frequently engage in interdisciplinary, team- oriented holistic care of the individual. For example, in the case of sports personnel – athletes, coaches and families – the sports chaplain may work in tandem with sport medicine professionals and sport psychology consultants to assist a player and their families to overcome the impact of catastrophic injury. Moreover, chaplains offer a supportive presence that reminds recipients of care and care-givers that people are more than just their current human condition or their current collection of concerns.

This chapter examines efforts to credential sports chaplains in the United Kingdom, Australia, New Zealand and the United States. The vast majority of mainstream, traditional chaplains (institutional) and pastoral counsellors in the US are credentialed through their respective professional associations. In the

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majority of US states, after appropriate academic and professional training and board certification, chaplains and counsellors are eligible to pursue state licen- sure. Moreover, in the US, the process of certifying chaplains includes passing an examination and demonstrating the ability to meet the standards of a practice established by a professional organization (for example, the Association of Pro- fessional Chaplains) which represents chaplains. As both anecdotal evidence and scholarly research indicates, the majority of chaplains working in sports envi- ronments do not pursue either form of credential (Dzikus, Waller and Hardin, 2010; Waller, Dzikus and Hardin, 2008, 2010).

This topic is important for several reasons. First, on a global basis, there is no single organization that serves as a ‘clearinghouse’ for credentialing sports chap- lains. Second, in light of the fact that the majority of sports chaplains are not credentialed, there are a myriad of administrative, theological, ethical and legal challenges that surface. Finally, research supports the fact that as long as sports chap- lains remain uncertified and operate outside the professional sphere of mainstream chaplaincy they will be considered as ‘aliens’, if they are acknowledged at all by other professional chaplains (Waller, Dzikus and Hardin, 2010). Professional status and acceptance among their professional peers remains an issue for sports chaplains.

Chaplaincy as a vocation

In a classical sense, Kurian (2005: 148) defines a chaplain as a ‘priest or minister in charge of a chapel . . . serving dignitaries’. Lay and ordained chaplains work in a variety of contexts (military, prisons, hospitals, schools and parliaments). The earliest chaplains served in military units and then later in hospitals, pris- ons, schools and diplomatic faculties (Bergen, 2004; Smith, 1990). Regardless of which faith group they serve, today’s US armed forces refer to any of their officially assigned religious leaders as ‘chaplains’ (Bokhari, 1999).

Chaplains are pastoral care specialists who attend to the spiritual needs of peo- ple in distress (Handzo and Koenig, 2004). They may be employed on a full-time, part-time or volunteer basis. If paid, they may be compensated by their institu- tion, by a denomination, church or synagogue, by a separate funding organization or may contract their services individually or through a contracting organization. In the case of those working as sports chaplains in the US, funding may come from organizations such as the Fellowship of Christian Athletes (FCA) or from private donors (Dzikus, Waller and Hardin, 2010; Paget and McCormack, 2006). Since the 1920s many chaplains have been clinically trained to function in their particular type of facility. In the early 1940s chaplaincy organizations in the US such as the Association of Protestant Hospital Chaplains began certifying chap- lains for competency to function in specialized ministries (Smith, 1990).

The evolution of sports chaplaincy

Sports chaplaincy as a professional and volunteer endeavour has evolved over the past half century in the United States. Indeed, chaplaincy to sports com- munities has grown significantly in the past 20 years. The US, Canada, the UK,

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Australia and New Zealand have well-established Christian sports chaplaincy ministries. Sports chaplains include people from many different walks of life. Most commonly, chaplains are ministers or full-time Christian workers but occasionally chaplaincy work is done without charge or any financial remu- neration. Often, sports chaplains are former participants of the sport they now serve as chaplains. Practising sports chaplains frequently contend that having been a participant in the sport which they are assigned to serves a dual purpose: it helps the chaplain to provide contextualized spiritual support and guidance to athletes, and playing or coaching experience in the sport gives the chaplain the ability to empathize and relate to some of the challenges fac- ing the athletes (Blackburn, 2010; Bonham, 2012; Conner, 2003; Lipe, 2006; Null, 2008).

Currently, a number of colleges and universities in the US with athletic departments use the services of team chaplains across various sports. Generally, in such contexts, the individual responsible for the spiritual care of a team is referred to as the ‘chaplain’ or ‘sports chaplain’. Sports chaplaincy is typically an unpaid, appointed position that allows the chaplain to remain neutral while serving administrators, coaches and players (Fellowship of Christian Athletes, 2007). Scholarly sources trace the involvement of chaplains in sport back to the early 1900s at both the collegiate and professional level and at major events, such as the Olympics (Blackburn, 2010; Smith, 1988; Woods, 2011).

Definitions and titles

The term ‘sports chaplain’ (or sport chaplain) is commonly used to define the role and function of a lay or ordained member of the clergy that provides spir- itual care for athletes. Despite the common understanding of the label ‘sports chaplain’, Lipe (2006) argues that the term is losing its usefulness in light of the many different approaches used to serve athletes. He goes on to offer a more definitive range of titles for Christian sports chaplains in line with their associ- ated duties and responsibilities. These include: (1) evangelistic chaplains, whose goal is the conversion to Christ of people in sport and the proclamation of the gospel through people of influence in the world of sport; (2) pastoral chap- lains, who advocate personal piety (Christ-like behaviour) and spiritual growth in people of sport; and (3) sports mentors who seek to bring about a more wholehearted, Christ-honouring life both in sport (relationships with the sport, teammates, coaches, support staff and officials) and outside sport (relationships with spouse, family, friends and the Church).Additionally, the International Sports Professionals Association (ISPA), an organization which advocates for sports counselling, uses the term ‘sports pastoral counsellor’ to describe indi- viduals that counsel and provide spiritual care for athletes. The FCA, a broad- based, US para-church organization labels those that serve players and coaches in a spiritual capacity as ‘character coaches/chaplains’. In summary, there is no firm agreement on a definitive title, but the name ‘sports chaplain’ appears to be the most commonly adopted term. Regardless of the title used by chaplains, what is of primary importance is their charge – to provide pastoral and spiritual

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care for the athletes, coaches, their families and, in a broader sense, the sporting community. Moreover, it is critically important that sports chaplains exercise this charge with the utmost competence, compassion and respect for the reli- gious or spiritual position of the people they serve.

Sports chaplaincy in the United States

A large number of practising sports chaplains in the US are affiliated with college athletics programmes (Hastings et al., 2006; Waller, Dzikus and Hardin, 2008). According to the FCA, these individuals are typically in unpaid, appointed posi- tions that allow them to remain religiously neutral while serving the needs of administrators, coaches and players (Fellowship of Christian Athletes, 2007). Anecdotal evidence and related scholarship suggests that the key duties and responsibilities of collegiate sports chaplains are: (1) praying for and encourag- ing athletes, coaches, their families and support staff; (2) being available and equipped to assist in crisis situations; (3) alerting coaches, administration and tour staff to critical issues that might affect a team, programme or tour; (4) providing training and resources for character development and life management skills; (5) coordinating and leading chapel services; (6) coordinating special ministry and outreach events; (7) setting a positive example; (8) emphasizing how spir- itual development can help in sports; (9) emphasizing the experience of playing sports rather than winning or losing; and (10) attending practices (Fellowship of Christian Athletes, 2011; Waller, Dzikus and Hardin, 2008). Moreover, there appears to be a movement afoot to care for college athletes in a more holistic sense: that is, making concerted efforts to promote the academic, physical, social and spiritual well-being of student athletes (Waller, Dzikus and Hardin, 2008).

In the US, very little is known about chaplains who serve professional sports franchises. Periodically, there are stories in trade publications, textbooks and the popular press that allude to the work of sports chaplains. Of particular interest are chaplains that are affiliated with athletes and teams within the Association of Tennis Professionals, the Ladies Professional Golf Association, Major League Baseball, Major League Soccer, Major League Lacrosse, the National Basketball Association, National Football League, National Hockey League, the National Association of Stock Car Automobile Racing, Professional Golf Association and the Women’s National Basketball Association. Very little is mentioned about their qualifications to serve as a chaplain.

The work of chaplains in professional sports in the US is very similar to that of those working with collegiate teams. Common duties and responsibilities include: conducting Bible studies, chapel services, being available on games days and, perhaps more importantly, developing relationships with players and own- ers that are grounded in trust (Ferrin, 2008; Kelber, 2009). The overwhelming majority of chaplains in US professional sports are Protestant (Ferrin, 2008; Hardy, 2007; Kelber, 2009) and typically will seek help in ministering to players that practise Judaism, Islam, Buddhism or other faith traditions. Observing how National Football League (NFL) teams handle religious diversity among play- ers, Kelber (2009) has stated that ‘the NFL is overwhelmingly Christian; when

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the occasional Jewish or Muslim player requires counsel, the teams generally outsource’. Invariably, this may speak to the need to train sports chaplains to minister in a multi-faith perspective.

Finally, in the US, ‘club chaplains’ support individual athletes and teams rang- ing from swimming and diving to rugby. It is not uncommon to find chaplains that are associated with track and field, cycling, baseball, basketball, American football, soccer, car racing, rowing, ice-hockey and other sport clubs. Moreover, many are appointed as volunteer chaplains by the management of the club concerned or simply offer to serve under their own volition. The use of club chaplains to support sports teams is also common in countries such as Australia, New Zealand and the UK.

Credentialing sports chaplains

Chaplaincy as a professional vocation has an extended history of credentialing its incumbents, especially those that work in institutional, military and public service environments. Currently, there is no single organization serving as a clearinghouse for training and credentialing sports chaplains in the US (Waller, Dzikus and Hardin, 2008). The ISPA, based in Chicago, does provide an inter- national registry of sports professionals which includes sports chaplains. This organization also offers a certificate programme by which one can be certified as a sport pastoral counsellor subsequent to the evaluation of the training and applied experience of the applicant by a panel of experts.

Unlike credentialing organizations in the UK, Australia or New Zealand, leading national chaplaincy organizations in the US generally do not recognize sports chaplaincy as a sub-discipline within the profession. Among such organ- izations are the Association for Professional Chaplains (APC), the American Association of Pastoral Counselors (AAPC), and the Association for Clinical Pastoral Education (ACPE) (Waller, Dzikus and Hardin, 2008). Only recently has the APC begun to consider sports chaplaincy as a viable strand of chap- laincy per se (Waller, Dzikus and Hardin, 2010). Moreover, organizations such as the National Association of Catholic Chaplains (NACC), the National Asso- ciation of Jewish Chaplains (NAJC) and the International Fellowship of Chap- lains all play major roles in establishing standards for the training, practice and certification of institutional and sports chaplains.

Further research on the qualifications of sports chaplains is critical, since the quality of training ‘will have a direct bearing on the quality of ministry’ (Con- ner, 2003: 23). Some collegiate institutions, para-church organizations and non- profit faith-based organizations do offer sports chaplaincy training programmes. However, at present, there are no organizations that establish criteria and com- petencies for certification as a sports chaplain in the United States (Waller, Dzi- kus and Hardin, 2008). The majority of people practising sports chaplaincy may be ordained within a religious denomination or have some level of theological training or a seminary degree, but chaplains potentially perform duties other than providing spiritual care. It seems that the area of training and credentialing

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is being neglected. As is the case with other groups of professionals who work with athletes such as sports coaches, trainers and nutritionists, an important issue that athletic directors and university administrators need to consider is how they assess the competence of chaplains to perform their duties.

The importance of credentialing sports chaplains

It is important to distinguish between credentialing, certification, licensure and registry. Credentialing is a general term that may refer to both certification and licensure. Certification is typically a non-statutory process, whereas licensure is a statutory process through which states or provinces regulate the professional standards and conduct in certain professions. Licensure is required for the use of professional titles that are legally protected (for example, psychologists) as well as certain professional services, like pressure welding (Zaichkowski and Perna, 1992). Certifications are recognitions by professional organizations and are typically non-statutory designations (that is, not protected by law), but cer- tifications can also be statutory as is the case for teachers in state schools (ibid.).

Credentialing has the potential to be a major victory for sports chaplains for several reasons. First, it would allow for the standardization of training and development of those aspiring to work in this particular field of ministry. Sec- ond, it would help to create the parameters for work and continued professional development. Third, it would serve to delineate where the boundaries for prac- tice lie. For example, there is a difference between spiritual encouragement and counselling, the former requiring a willing spirit and hopeful disposition while the latter in most US states requires specialized training and licensure. Fourth, the willingness to participate in a meaningful credentialing programme would create a sense of solidarity and esprit de corps with chaplains working across various sub-fields. Moreover, it would provide an opportunity to enlighten and engage mainstream chaplaincy organizations about the breadth and depth of sports chaplaincy. Finally, access to a meaningful credentialing programme is a natural ‘next step’ for students matriculating through sports ministry/sports chaplaincy at Association of Theological Schools sanctioned programmes such as Baylor University’s Truett Theological Seminary and United Theological Seminary. Seminarians who aspire to be chaplains follow the pathway for board certification, which typically means matriculation through a graduate theologi- cal education, a year’s clinical training and 1,600 hours of clinical pastoral edu- cation. Since 2009 approximately 74 per cent of the members of the NACC who were functioning as chaplains have received board certification from their association (Lichter and O’Gorman, 2009).

Similarly, in the UK, the programmes of study related to sports chaplaincy operated by the University of Gloucestershire receive a comparable level of scrutiny by the British equivalent of the Association of Theological Schools. On the surface, there appears to be a litany of affirming reasons to encour- age credentialing among practising and future sports chaplains. In theory, the standards set by organizations such as the APC, NACC and NAJC should both

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guide and govern the manner in which all chaplains in the US are credentialed. This would include practising sports chaplains. There remains an uncomfort- able silence as to why sports chaplains have been resistant to adherence to these standards of training and competency in order to enhance the quality of ministry to people of sport. In part, this silence may be attributed to a lack of awareness about these standards and the rigour associated with attaining them. Likewise, credentialing may simply seem unnecessary to some. Yet it must also be recognized that progress relating to the credentialing of sports chaplains has not come without its challenges.

Challenges to credentialing sports chaplains

One of the great challenges to credentialing sports chaplains is determining standards for training and practice. Globally, this matter remains an area of on- going discussion among leading sports chaplains. Despite the fact that viable certificate programmes exist (Sports Chaplaincy Australia [SCA], Sports Chap- laincy New Zealand [SCNZ]) there remains the issue of agreement on whether training and credentialing are necessary for sports chaplains. Some resist the movement toward training and subsequent credentialing. It has been noted in wider circles that those who prefer the status quo or who feel threatened by the progression toward professional status can weaken efforts by the occupational group to professionalize (DeVries, Berlinger and Cadge, 2008).

A second challenge emanates from the fact that sports chaplaincy is not yet broadly recognized as a distinct sub-field of chaplaincy per se (Waller, Dzikus and Hardin, 2010; Paget and McCormack, 2006). For example, in the US, some clergy who minister to others in the name of their local church or parish claim the title ‘chaplain’. Volunteers in institutional chaplaincy departments and trained ‘lay persons’ associated with college athletic departments are frequently called ‘chaplain’ by the people they serve. These realities compete against efforts to distinguish the work of professional chaplains and make it difficult for other professional groups and the public to see chaplaincy as a distinct profession with a number of ‘emerging’ facets such as sports chaplaincy. A patient in a hospital is unlikely to encounter a ‘volunteer’ physician simply because the category of ‘physician’ is understood to be a professional category. Similarly, if an individual becomes closely associated with a sports performer or a team they are com- monly referred to as a ‘chaplain’ with little or no regard for their training or experience. The pivotal question for the profession of chaplaincy as a whole and within the sub-field of sports chaplaincy is who should be called ‘chaplain’ and by what means does the individual earn that title.

International models of certifying sports chaplains: laying the foundation

In order for the credentialing movement in the US to continue to move for- ward, perhaps a crucial next step is to closely examine what has been suc- cessfully achieved in other countries. Initiatives in the UK, Australia and New

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Zealand have already generated momentum, thus making them excellent points of departure. The following section provides examples from each of these coun- tries that may be used in the construction of a US credentialing initiative.

In the UK, Sports Chaplaincy UK (SCUK) provides sport-specific initial training and continuing professional development for practising sports chap- lains in the UK and Ireland. The target audiences are those chaplains that seek to practise at the local level and perhaps beyond. An examination of the infor- mation placed on the SCUK website does not reveal a curriculum of training nor a plan for the issuance of certificates for courses or training completed. Moreover, in 2010 SCUK collaborated with the University of Gloucestershire to create a suite of postgraduate courses in sports chaplaincy. Designed for those new to or with prior experience of sports chaplaincy, these courses com- prise the following part-time or full-time pathways: Postgraduate Certificate in Sports Chaplaincy, Postgraduate Diploma in Sports Chaplaincy, and Master of Sports Chaplaincy. These courses target the training needs of ordained clergy, church leaders or lay workers that aspire to work in sports as a chaplain. The programme is the only one of its kind in the UK and Europe and provides stu- dents with an opportunity to understand, critique and develop practice in the realm of sport and spiritual development within chaplaincy roles and settings (Sports Chaplaincy UK, n.d.).

Sports Chaplaincy Australia offers an array of courses within their train- ing scheme that accommodate new and experienced chaplains. These training courses are offered at two levels and are certificated programmes. The Level 1 course provides a basic introduction to sports chaplaincy and is designed to familiarize students with the basic responsibilities of such a role. The Level 2 certificate programme is disseminated over three days and provides a range of more detailed subject matter. The courses offered at Level 2 include: Foundations of Sports Chaplaincy, Fundamentals of Sports Chaplaincy, Serving and Working with Athletes, Anatomy of an Athlete, Introduction to Grief and Loss in Sports, Introduction to Critical Incident and First Response, Introduction to Life Care and Preservation (Suicide Awareness), Working with Sports Management, Rela- tionships and the Sports Person, Pastoral Care Skills of Sports Chaplains, and Pro- fessional Conduct. Additionally, specialty training courses are offered that include an Advanced Sports Chaplaincy Certificate, Critical Incident Stress Manage- ment/Debriefing, Full Suicide Awareness and First Aid Adrenaline and Stress in Sports to assist chaplains (Sports Chaplaincy Australia, n.d.). Similarly, Sports Chaplaincy New Zealand offers a 30-hour certificate course in sports chaplaincy that is completed in four phases. This programme provides a basic foundation in sports chaplaincy. The courses included in the SCNZ training programme are the same as those offered by SCA (Sports Chaplaincy New Zealand, n.d.).

Credentialing sports chaplains in the United States: the maiden voyage

Efforts to credential sports chaplains in the US lag behind those in the UK, Australia and New Zealand. In 2011 work began on developing a three-tiered

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certification programme for sports chaplains in the US. The primary aim of this initiative is to afford all practising and future US sports chaplains the oppor- tunity to be certified to practise. To date there have been no related (formal/ structured) documents released for public consumption:

Gold

The focus is on credentialing Olympic-calibre chaplains or those who seek professional sports chaplaincy as a paid vocation. A Master of Divinity degree or the equivalent of educational training and at least one basic unit of contex- tualized clinical pastoral education will be required for this level of certification.

Silver

This band of certification is for those that aspire to work in a number of areas in sports chaplaincy, especially as a chaplain to a professional, semi-professional or college sports team. Some theological training and contextualized experience in sports chaplaincy will be required for this level of certification.

Bronze

This band of certification is for those that aspire to work in a volunteer capacity in some area of sport at the local level. The context may be high school, club or semi-professional sports. Some theological training and contextualized experi- ence in sports chaplaincy will be required for this level of certification.

As this certification programme evolves, the hope is that the successful courses presently hosted in the UK, Australia and New Zealand will be repli- cated and applied within the US context. The work on this project is still in its early stages, but shows promise. Optimally, if the efforts persist at a reasonable pace, the launch of a pilot programme may be feasible in the near future.

Where do we go from here?

Notwithstanding what we know about sports chaplaincy through the available historical and anecdotal evidence, scholarship and practice, where should pro- ponents of this strand of chaplaincy begin to address the credentialing question? Perhaps the most appropriate place to begin is for all of the global stakeholders to agree that credentialing in some form is necessary to legitimize the voca- tion of sports chaplaincy, to ensure minimum levels of education and practical ministry training in-context and to facilitate the professional status that allows for the successful pastoral and spiritual care of players, coaches and families. Organizations such as International Sport Chaplains, APC, AAPC, FCA, Ath- letes in Action, ACPE and academic institutions such as Baylor and Neumann Universities, the University of Tennessee and seminaries such as Denver, Truett, United, the University of Gloucestershire and others that provide curriculum

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and training in the area of sports chaplaincy must help to catalyse this conversa- tion. Without question when we view the issue from a global perspective, the efforts of the International Sports Coalition, SCUK, SCA and SCNZ offer a solid foundation for the construction of a global training initiative that, with the aid of technology, has the potential to be disseminated worldwide.

Second, there needs to be a continuing examination of existing models of credentialing in order to facilitate the development and refinement of such a programme for sports chaplains globally. The credentialing programmes of SCUK, SCA and SCNZ have proven standards and metrics that may be repli- cated. An examination of these three models might be the point of confluence for organizations such as APC and ISPA and the US Collegiate Sports Council to continue deliberations over certification.

Finally, sports chaplains must rationally embrace the movement toward pro- fessionalizing, institutionalizing and legitimizing their work within the overall schema of chaplaincy. Being labelled as the ‘other’ or ‘alien’ among creden- tialed practising chaplains potentially undermines all that sports chaplaincy represents – the ability to care for the souls of those that are sportspersons (Null, 2008; Paget and McCormack, 2006; Waller, Dzikus and Hardin 2010). Indeed, it is essential that we realize that the legitimization of sports chaplaincy as a strand of professional chaplaincy is contingent upon how we view training (theological and experiential), praxis (conducting ministry by proven standards, guidelines and best practices) and movement toward the mainstream of chap- laincy. This is not to say that in countries like the US the very ‘roots’ of sports chaplaincy (which are anchored in long-term involvement with organizations such as FCA and Athletes in Action) should be abandoned, rather that exist- ing practice should be used to bring new perspectives on sports chaplaincy to mainstream organizations like APC, NAJC and NACC.

Conclusions

As this important conversation about sports chaplaincy credentialing unfolds, one of the requisite items is to see with full clarity the greater good that will emanate from a well-thought through and collaboratively constructed creden- tialing initiative. Inclusiveness – extending an invitation to all the key stake- holders that have a vested interest in the continued evolution of this facet of sport ministry – will be a key.

Defining exactly what chaplains do within sporting organizations and claim- ing their role as collaborative organizational leaders committed to quality indi- vidual and team-centred care has previously been an elusive challenge. As a result, questions have emerged regarding the contribution of sports chaplains to professional chaplaincy. These questions are especially pressing in today’s sport- ing environment, in which administrators are pressured to evaluate resources, including the investment in holistic care for athletes, coaches and their families (Seifart, 1984). The need to set clear standards for sports chaplains has contrib- uted to an international dialogue related to credentialing. The progress that

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has been made in the UK, Australia, New Zealand and the US in relation to certifying such a role is laudable and exhilarating. With the advent of the aca- demic programmes offered at Truett and United Theological Seminaries and the cutting edge educational programme at the University of Gloucestershire, the training and placement of professional chaplains lays a great foundation to normalize the professionalization of sports chaplaincy but, more importantly, to cement their rightful place among chaplains globally. This is especially sig- nificant as efforts to train sports chaplains in nations like China continue to emerge. Speaking of the excitement behind this training momentum, sport chaplain Revd Brad Kenney (2012) stated:

I do believe that we are seeing movement in a positive direction . . . . I am thankful for having a broader understanding and training as a chaplain which allowed me flexibility to be a chaplain in a hospice and to trans- late much of my training into the professional sports environment. I am looking forward to seeing how education for sports chaplains develops in the coming years and I think that it speaks well for the future of sports chaplaincy to see some education and accreditation structure and standards being developed.

(Kenney, 2012)

Despite the issues presented in this chapter about credentialing sports chaplains there is reason for optimism. The forward progress seen in current credential- ing initiatives and those in progress is a positive indicator that sports chaplains are prepared to take their esteemed place among the wider community of chaplains.

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