Abstract
Although the literature on sport ethics and religion has expanded in recent years, there is little research on the role and concept of “sports chaplaincy” within Canada (Parry, 2007) (Watson, Parker & White, 2016) (Watson, Parker & Adogame, 2018). The Canadian Football League (CFL) chaplaincy program offers a unique form of ministry that has the potential to influence athlete’s ethical behavior. The chaplain\u27s ‘holistic’ counselling approach is not only concerned with the CFL professional’s on-field job performance but offers emotional and spiritual support for every facet of a CFL professional’s life (Roe, 2016; Cheney, 2019). In the sport ethics literature, there is, and continues to be, a vastness of incidences whereby sporting professionals breach ethical policies. These incidences include, but are not limited to; impaired driving, domestic abuse, hazing, excessive violence, the use of performance enhancing substances etc. (Mihoces, 2014) (Mitchley, 2014) (Schmidt, 2014) (Fogel, 2013). These breaches in ethical policy, and codes of conduct transgressions reflect poorly on the athletes, their professional franchises and society abroad (Dungy, 2009) (Maston, 1967). From a sport chaplaincy perspective, and referencing the current sport ethics literature, my thesis question asked how CFL chaplaincy programs influence the ethical behavior of CFL professionals? Amid analyzing this phenomenon, one aspect of my research investigated the indirect benefits and concerns for athletes who follow the ethical guidelines that the CFL chaplains promote.
Professional sports culture is an extremely competitive vocation and one where job security for players and coaches is determined by immediate and sustainable success (Gamble, 2013, pp. 250-251). Within this competitive culture, athletes and coaches often fall into customs wayward from Christian ethics, sport ethics, and common ethics (Fogel, 2013). In addition, recent sport chaplaincy literature has indicated that western society is more ‘humanistic’ than Christian, and our current ‘post traditional religious society’ resembles more of a ‘spiritual marketplace’ than formal religiosity (Uszynski, 2016) (Kumar, 2013) (Nesti, 2010) (Cheney, 2019). One question is: does the shift in spirituality have a positive or negative effect on athlete’s physical health, mental health, and ethical conduct within the realm of professional sports? In addition, how do CFL chaplains promote their worldview amid an increasingly secular and multicultural society? This thesis aims to provide some answers and insights to aspects of these crucial questions.
Additionally, there is evidence within the sport-ethics literature suggesting high level athletes are more likely to experience divorce, mental illness, depressive disorders, and spousal abuse than the general population (Stephenson, 2014) Reardon & Factor, 2010) (Mummery, 2005). Some of these psychiatric disorders, and breaches in ethical conduct, have been associated with the ‘win at all costs’ mentality: over-training, unbalanced schedules, substance abuse, eating disorders and times of transition (i.e., post-injury or retirement) (Reardon & Factor, 2010) (Mummery, 2005) (Baum, 2000, 2003) (Watson, 2007). This thesis has investigated the CFL chaplain’s role in providing ethical counsel to CFL professionals amid the threat of these issues. Moreover, this thesis analysis how CFL chaplains provide ethical counsel within the distinctive culture of the Canadian Football League
