English Football, The Rise of Secular Religion

8/13/2019 English Football, The Rise of Secular Religion

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ABSTRACT

Author: Benji Hill

Title: English Football: The Rise of Secular Religion

Supervising Professor: Ben Carrington

I recently had the privilege to travel to England for two weeks to observe

and analyze the comparisons between football and religion. I attended multiple

games and interviewed many fans, players, and academic scholars; byimmersing myself in football culture I was able to fully grasp the importance of

the sport in English society. I also witnessed the declining presence of religion

in English peoples lives.

Interlacing my own observations with academic sources I intend to show

that the institution of football is rapidly replacing the institution of religion in

England. I believe that the frenzied football fan base has essentially discovered

an alternate form of spirituality, whether they realize it or not. Further, I will

use England as my case study to demonstrate how secular institutions have

the potential to serve as cultural, social, and ultimately religious entities.


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Outline

1)Introduction ...5

2) History ..73) Social Construct..10

a. Alternate Universe.....10b. Conflict Perspective11c. Delirium Theory..12

4) Identity.........14a. Material Symbolism14b. Money Matters.15

5) Community...176)Tribal............187) Sanctuary.....218) Crowd...........23

a.Transformative Misconduct.23b. Unity24

9) Music...........26a. A Temptress Muse..26b. Siren from Afar27c. Beatlemania.29

10) Idolization..3011) Afterlife......34


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a. Life and Death.3512) Heredity.....3613) Catharsis......38

a. Everton vs. Tottenham: The Climax3814) Secularization..41

a. Secularization Theory at Large..41b. Secularization in England43c.The Rise of Football...45

15) The Changing of the Guard.....4716) Conclusion: The Final Whistle50


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For many of us in this secular age it is stating the obvious to acknowledge

that religion, certainly in any organized sense, has lost its grip. We appear

to have fallen out of love with it. As an effect of this there is an enormous

vacuum, a God shaped hole in our lives. A situation vacant. And it looks as

if football has become that which for so many fills that vacuum.

(Oakley 148)

1. Introduction

I walked into that majestic football stadium and all of lifes troubles melted

away. With my teams scarf warming my neck, my identity was clear. I was

one with the fans, this was my community. We sang in unison and our

solidarity shook the earth. Running before me were my heroes and idols, my

prophets. This was the key to immortality. Goal, catharsis, God?

In an interview with Ian Mcdonald, a sociology professor at the University

of Brighton, I uncovered a piece of sociological insight that will serve as a

catapult for the rest of my thesis. He said the following:

Thefunctionalistperspectivesays that institutions in society exist in

order to meet certain needs of society. So in society we have a need for

some kind of spiritual meaning or some kind of relationship to

spirituality. Obviously churches have historically fulfilled that role for

some sense of meaning, but now sport is fulfilling that role, and football

clubs in particular are meeting this need for some kind of

religiosity/spirituality in society.

(Ian Mcdonald)


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2. History

Throughout history religion and sports have shared close ties. There are

numerous examples of ancient sports originating in the form of religious ritual.

In ancient Central America, the Mayans and Aztecs played a sport

outside of their temples which in many senses was viewed as a cultic ritual.

Using only their hips they would try to shoot a rubber ball through wooden

hoops on opposing sides. This was representative of the arc and descent of the

sun into the underworld, which would lead to the resurrection of new strength

and warmth. Many times players would be beheaded after games and used as

sacrifices to the gods. This sport obviously held more significance to this

culture than the simple act of putting a ball through a hoop. It was utilized as

a highly symbolic ritual which in turn reminds us of a day when religion and

athleticism enjoyed an intimate, if gory, relationship (Baker 7).

An even more recognized example would be that of the Greek Olympics.

In 776 B.C. the ancient Hellenes created this sports festival in order to honor

the gods through the pursuit of athletic perfection. The games played

included: foot races, chariot races, boxing, wrestling, discus, and javelin

throwing. However, to the Greeks, a sport meant so much more than just a

game. Athletes were venerated and rewarded abundantly for victories; statues

were erected and legends were born; poetry and art solidified heroes in Greek

lore. In many ways, sports replaced the glory of war.


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In Ancient times, all successes and all defeats were attributed to the

gods.

According to Homer, the gods took an active interest in the events. Like

modern athletes who chalk up wins or losses to the will of God, young

Greeks blamed or praised the gods according to the contests outcome.

An archer was said to have missed his target because he had failed to

promise Apollo a sacrificial offering. Presumably Apollo begrudged him

victory. When a chariot driver momentarily dropped his whip in the

midst of a race, he blamed Apollo for knocking it out of his hand but

thanked the goddess Athena for helping him retrieve it. These early

athletes looked to the heavens for assistance. Eager to win the prize for

the footrace, Odysseus charged down the stretch praying to Athena,

Hear me, goddess: come, bless mewith speed!

(Baker 9)

Considering this passage, the Greeks viewed sports and religion as extremely

complementary to one another. They had effectively developed a stage on

which to showcase the capabilities of the gods through human talent.

We must keep in mind that the Olympics have survived to this day and

reoccur every four years. Not only do they remain active, but they have

retained many of the rituals, traditions, and morals which originally defined

them. Nevertheless, we no longer worship Zeus, Apollo, and Athena, so how

could this be? Has the institution of sports outlasted and evolved beyond its

counterpart of religion?

The meaning driven nature of the modern Olympics can harbor immense

significance for people, even in the absence of omnipresent gods. Though the


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gods may have initially appeared as the primary element of the ancient

Olympics, they may have in fact been a superfluous byproduct. In the past,

many cultures exploited the notion of the supernatural as a means to bring

people together. But what is often overlooked is the pure importance of the

customs involved. The Olympics serve as a prime example that sports can still

fulfill social needs without the mention of gods.


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3. A Social Construct

a.Alternate Universe

I landed in London on a cold and misty night in late December filled with

latent anxiety and bubbling anticipation. Fortunately the son of my host

family, Joseph, was a diehard Arsenal fan and he invited me to watch the

Arsenal fixture with him and his friends. They did not have Sky TV (the

English cable service which airs most Premier League games), so we set up a

laptop and scoured the internet for live streams of the match. Luckily we

found a pixilated channel which would suffice, but who knew how impactful

these pixels would be. The game began.

Huddled around that tiny screen we were transported into another world,

one filled with enchantment, enshrouded by faith, and teeming with emotion.

They passed around little bits of knowledge like cocaine, snorting in the

essence of fandom. Each sports fact, each player reference, each pass, each

shot, each success, each failure they shared this drug commonly known as

football. I watched as their thoughts and passions metamorphosed alongside

the erratic game; if this was not an alternate state of mind, I am not sure what

is.

Football and sports in general serve as an escape from the troubles of

reality. Like a drug, football can provoke a legal altered consciousness, one

outside the realm of everyday life. In my interview with Ian Mcdonald he


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mentioned that football can act as a form of distraction and a form of

pleasurable meaning in an otherwise fairly hostile meaningless world. Chris

Oakley goes as far as calling football a dream spacea place apart, something

other. This we seek to sustain as bright, as luminous even, whilst

simultaneously we can find ourselves cornered in some other reality:football

becoming the taste of colour in a wash of grey (Oakley 4).

Football unveils a portal into another universe, one in which anything is

possible, miracles do happen, and success is within reach. Alas the real world

is difficult and influence is hard to come by. Thus many people resort to an

imaginary existence in which their goals and aspirations are interlaced with

their football club, their escape.

b. Conflict perspectiveKarl Marx believed that institutions were often utilized in order to mold

ideological roles, namely to placate citizens, especially in downtrodden working

class communities. In the past, religion was the primary instigator of such a

model. Christianity promised the ultimate reward of eternal life in heaven for

those who would abide by a specific moral code. Hence, the institution of

religion was largely set in place to maintain the social order and the proper

behavior of a nations citizens.

From a Marxist perspective, sports can be seen as a surrogate means of

preserving social control. Sports harness the ability to distract attention from

important social, political, and economic issues and thereby become opiates of


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the masses (Coakley 519). Running with this notion of distraction, sports (and

any source of entertainment for that matter) are often beneficial to society in

that they provide enjoyment even in times of despair. While citizens once

exclusively turned to their church for comfort, people now have secular options

which they can fall back on.

c. Delirium theoryIn the book Football Delirium Chris Oakley poses that football offers a

madness that is essential for a sane life (Oakley 5). This concept of

therapeutic delirium as he puts it unveils avery interesting take on English

football fans, especially considering the violent history of the sports

spectatorship.

For many years hooliganism pervaded the football landscape. Fans

would gather in gangs outside football grounds with the sole purpose of

fighting opposing fans. While this behavior demonstrated an immense amount

of loyalty towards their football clubs, it was obviously detrimental to English

society. Fortunately through the addition of seated grounds and evolving police

control, hooliganism has abated in recent years.

But even without manifest violence nowadays, football spectatorship still

serves as an excellent method of venting aggression. Now is a good time to

note that the majority of football supporters are male. 56% of English men, as

opposed to 26% of English women, consider themselves football fans (Barclays

2009 Global Fan Report). That being said, because of a combination of


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psychological and social reasons, men are statistically more likely to partake in

violence. So if we consider Oakleys theory of therapeutic delirium, football is

in essence targeting the most violent demographic and creating a less

destructive outlet of expression.

George Orwell once said that sport is war minus the shooting. He may

not have been far from the truth. Much like the Marxist perspective, this anti-

violence conception further supports the idea that sports, and football in

particular, serve as a form of social control. In a time when religious wars run

rampant in our world, the institution of football functions as a much more

civilized version of religious competition.


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4. Identity

a.Material Symbolism

After watching the match it was time to retire to Josephs house. Hewas

a devout follower of the Jewish faith, but first and foremost he was an Arsenal

fan. Be that as it may, it was not until I entered his bedroom that I realized the

extent of his obsession. Lining every inch of every wall were pictures, tickets,

newspaper clippings, jerseys, autographs, practically anything and everything

associated with the Arsenal football club. This was a shrine.

It is amazing how important memorabilia becomes

to people, as if each item is a means to stay connected

to a team even when separated. The idea of using

symbols to represent deeper beliefs, also known as the symbolic interactionist

perspective, permeates countless aspects of our lives today. This could range

from the commercial icons we encounter daily, such as the Apple insignia or

the golden arches of McDonalds, to religious emblems. As Prebish adeptly

points out, the sport symbol may not be the Cross, Rosary, or Mezuzah, but it

is no less valuable to the owner (Prebish 67).


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from the passion of the sport. On the contrary, it can fuel even deeper

connections with the fans.

After watching the Arsenal match on the laptop, I witnessed a very

interesting conversation between Joseph and his friend Dan:

There came a time when I realized that football was not my life, but just a

hobby. (Joseph)

- Well mate, that realization has not come to me yet. (Dan)Maybe because youve spent thousands of dollars on games and

memorabilia. (Joseph)

- Maybe. (Dan)

Because of Danssubstantial investment in the Arsenal football club he

consequently developed a very strong attachment to the team. By investing

time and money into football, fans are in turn investing parts of themselves

into the sport as well. It is this notion of self sacrifice that deeply links fans

with their clubs.

On the other hand, the importance of money in modern sport severely

limits the potential attachment of many fans. Lower class citizens cannot

attend as many games or own as much memorabilia as those in the upper

echelon of society. This evolving rift between supporters may sadly be one of

the negatives of the modernization of football.


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5.Community

On to the next leg of my trip: Manchester. Of course my first stop was

Old Trafford, home of Manchester United, the most followed football club in the

world. I had a ticket to the match versus Stoke

City, but this was not all I wanted to see.

Throughout England there is a tradition to

meet in a pub before and after the games, and

tradition I would keep.

With game time fast approaching I made my way to the local supporter

pub. I was tentative at first being the only American around for miles, but

once they saw my Man U scarf I was immediately accepted. After a few pints

with the lads it became apparent that this was more than a simple pub, it was

a community. These fans all knew each other, they reminisced on past

experiences, they swapped strongly held opinions, they deftly analyzed the

current team and players, and they gazed starry eyed together into the future

of MUFC. They shared a passion and a faith which united them all. They were

a family.

Many of the communal ties exhibited at a supporter pub are extremely

reminiscent of organized religion. A sense of community remains one of the

most integral elements of modern day religions. Churches or Synagogues or

Mosques bring together congregations of like minded people. While prayer is


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often the focus, the social benefits are as, if not more, essential. These

institutions have realized the importance of cohesion and have thus further

instituted extracurricular gatherings including education, music, and yes, even

sports.

People tend to dwell on the extremely competitive nature of football and

the rifts that it creates between its fans. However, amongst each fan base is a

unique sense of unity that is difficult to replicate. What was once restricted to

organized religions has now seeped into other facets of culture. Especially in

England, one can see that the bonds between a clubs fans are tremendously

stronger than those between a churchs members.


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6. Tribal

Location is the fundamental connector of a clubs fan base. As one can

see in the map below, even within the city limits of London, supporters are

geographically tied to particular teams.

In one sense it is obvious that people will follow the team that plays closest to

them. But what makes these regional ties so important to football club

affiliation?

The Bedouin Syndrome suggests that in the same way that rival

neighborhood groups coalesce to defend their home territory against visiting

fans, so too is community solidarity of this type manifested on a regional scale

and a national scale (Frosdick388). In a way, this theory exhibits the true

tribal nature of sports. Teams and individuals first and foremost represent

their home towns or countries in their competitions. However in the modern

times, with advances in transportation and travel, the lines separating specific


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regions are becoming blurred. In most professional sports players are drafted

to teams all around the world, even if they have absolutely no association with

that particular city. So why do we continue to separate our teams with regards

to location?

According to the Bedouin theory, we divide ourselves due to our inherent

human need to congregate in communities and tribes. Much like the hunters

and gatherers in the past, each clan must compete to survive in a world where

success is limited. Sports provide a structured format in which we can fulfill

our intrinsic yearning for competition in a somewhat safe environment.

In the past, religion was the common glue that held neighborhoods and

communities together. Now, in England at least, the strength of this religious

glue has decayed. What remains are communities built around their iconic

cathedrals: stadiums.


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7. Sanctuary

Finally it was time, time for me to enter Old Trafford stadium, also

known as the Theater of Dreams. This stadium is recognized as one of the

most renowned and historic football grounds

in England, if not the world. As I stood within

that fortress of fame I could hear the whispers

of its celebrated past. I could see where

players the likes of Gary Neville, Ryan Giggs,

and George Best once stunned the football world. I could see where Sir Alex

Ferguson won all his titles. This was not simply a building, this was a sacred

sanctuary.

Much like a cathedral, the architectural marvel of a stadium showcases

human potential at its finest. The massive grandeur of these buildings puts

the infinitesimal nature of a human into perspective; one is humbled as a mere

component of the grand scheme. The majority of religious structures are built

with a lofty hope of reaching towards the sky, grasping towards their elusive

God. While stadiums were not necessarily built with this intention in mind,

they inadvertently evoke a similar spiritual reaction.

For the most part churches, mosques and synagogues, as with stadia,

are simultaneously places of awe and dazzlement. Rising high above the

surrounding landscape they operate as a constant reminder of the hallowed


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ground that lies beneath them (Oakley 162). Certain places on our Earth have

been deemed holy because of the events which have graced their location. The

Dome of the Rock for instance is sacred to the Islamic tradition because it is

the site where Mohammad ascended to heaven. Similarly in football terms, the

legendary and miraculous events that occurred in Old Trafford sanctify the site

as a holy temple of memories to Manchester United and football fans alike.

Furthermore, fans from around England and all over the world travel to

consecrated stadiums such as Old Trafford in order to experience firsthand the

fateful histories of the grounds. This journey is not much different than the

pilgrimages which many religions partake in. For centuries people of similar

faith have flocked to holy sites to worship their God in the presence of

greatness, both present and past. As football lore continues to inflate, so does

the significance of football stadiums in the lives of their fans.

Upon surveying Old Trafford there were two banners that caught my eye.

One read MUFC the Religion and the other stated Manchester is my

Heaven. Sitting beneath the beaming spotlights,

surrounded by 75,000 devoted followers, and witnessing

the greatest athletes on earth, I clearly realized why

stadiums in England are often considered cathedrals.


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8. Crowd

a.Transformative Misconduct

Game time. There was a buzz in the air, an arousing mist of

anticipation. I purposefully sat next to the away section, the notoriously

loudest section of any stadium. These were the diehard fans, the ones who

traveled miles upon miles to support their club, their livelihood. They stood in

unison, chanted in unison, reacted in unison; it was as if they were a single

entity, a distinct organism.

Sitting next to that away section in Old Trafford stadium I decided to

pinpoint one fan and observe his behavior. What ensued was shocking to say

the least. He was drunk beyond reason; he was screaming obscenities at the

opposing fans (jokingly); he sang chants at the top of his lungs; he grabbed his

friend and shook him in both frustration and elation. Somehow though, this

mans actions were completely acceptable within the confines of the stadium.

Why can people behave so differently at a football match than in everyday life?

For the answer, we must look to the power of thecrowd.

In 1852 a British journalist named Charles Mackay first mentioned the

concept of herd mentality,which denotes that members of a crowd will often

act the same way. This notion challenged the paradigm of individualism and

brought about a whole new field of crowd studies. At the core of crowd

research is the idea of collective behavior, which is defined as actions by a


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group of people who bypass the usual norms governing their behavior and do

something unusual (Turner and Killian). But why only in a group will people

blatantly disregard social conventions? Gustave Le Bon, the founder of crowd

psychology, theorizes that by being part of the crowd, individuals lose all

sense of self and all sense of responsibility. Yet, at the same time, they gain a

sentiment of invincible power due to their numbers (Reicher 186).

In the unique forum of football grounds, fans can cast aside their

individual constraints and release their often restrained desires without

judgment or ridicule. The frustrations and struggles of work and family

cascade to oblivion as animalistic fervor is embraced. Buried within the depths

of the crowd resides humanity in its purest form.

b. UnityBeyond the individual benefits of immersing oneself in a crowd, the

power of shared experience should not be overlooked. Certain ritualistic

traditions such as clapping, chanting, and the wave help link a crowd as a

single unit. This bond evokes a sense of oneness and connectivity that many

gurus, shamans, and spiritual leaders seek their entire lives. It is not simply a

coincidence that religious practices such as minyan and communionrequire the

presence of a congregation. By connecting with those around us we can in

turn connect with God, the connector of all. Football is no different.

In Jungian terms perhaps football will enable us to be in touch with the

Collective Unconscious, however briefly(Oakley 172). Maybe football is


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9. Music

a.Temptress Muse

I continued to watch the away section in Old Trafford stadium and their

behavior never ceased to amaze me. In a single booming voice they sang

without a moments rest. It seemed as if they had an endless repertoire of

songs at their disposal. This was not just a crowd, this was a choir.

The phenomenon of crowd chanting at professional football games is

hardly a rare occurrence. Fans all around the world use song to motivate their

teams as well as themselves. I asked Liverpool legend Jimmy Melia how

cheering affected him and he replied, when I hear Liverpool supporters singing

You Never Walk Alone, that brings tears to my eyes. Evidently music can

rouse deep emotions, even for the most masculine athletes.

You Never Walk Alone was originally a show tune from the 1945 Rodgers

and Hammerstein musical, Carousel. In the early 1960s the song was

adopted as Liverpools anthem, and it has stuck ever since. Before every

Liverpool match fans sing this song in unison. The lyrics are as follows:

When you walk through a storm hold your head up highAnd dont be afraid of the dark.

At the end of a storm is a golden sky

And the sweet silver song of a lark.

Walk on through the wind,

Walk on through the rain,

Tho your dreams be tossed and blown.


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Walk on, walk on with hope in your heart

And youll never walk alone,

Youll never, ever walk alone.

Walk on, walk on with hope in your heartAnd youll never walk alone,

Youll never, ever walk alone.

These song lyrics serve as an inspiration to fans and players alike. Upon

deeper interpretation one can recognize that the meaning behind these words

stretch beyond football and into the existential. Though we face adversity,

together with faith we can eventually reach the light in the sky, or shall we call

it heaven.

It is difficult not to classify this traditional song as a religious ritual.

Through the art of music the Liverpool fan base can express their

overwhelming sense of solidarity. Beneath the transient spotlights, nestled in

their house of worship, outstretching their symbolic scarves towards the

firmament, these fans come together to pray to their God, the Liverpool

Football Club.

b. Siren from AfarBut the uniting force of music extends beyond the football grounds. I

was fortunate enough to be in London to bring in the new year of 2011. I

decided to make my way to the Themes River to see the renowned fireworks

display. Needless to say, thousands of other people had the same idea. On the

train into the city I witnessed a fascinating event; a large group of High School


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boys caught up in the revelry of the night began chanting what I soon realized

was an Arsenal song. It went as such:

Woke up this morning,

from the strangest dream.

I was in the biggest army,

The world has ever seen.

We were marching as one,

on the road to the holy grail.

Firstly, it was incredible to see that on this day of celebration these

English teenagers chose football as their primary means of expression.

Through the memory tool of music they were transported back to ecstatic

moments within their short-lived history involving Arsenal. In this ritual of

reflection and expectation, they seemed, happy.

Secondly, the lyrics of this song carry obvious religious connotations.

The Holy Grail (the wine cup used by Jesus Christ at the Last Supper) is

arguably the most sought after religious relic on Earth. Similarly, the FA cup

is arguably the most sought after trophy in England. It is only fitting that

these fans were singing about ultimate triumph in a religious context.

Both the Liverpool and Arsenal songs that have been mentioned share an

extremely similar undertone; via the unity of their fans, clubs can reach victory

of religious proportions. Accordingly, music serves as a brilliant unifier of fans.

It is interesting to note that many football songs draw their tunes from

religious hymns. The chanting of crowds in football grounds is highly

comparable to the choral prayer seen in churches. Whether a Christian or a


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football supporter, the communal singing of shared beliefs has the potential to

bring about an exceptional sense of spirituality beyond the profane.

c. BeatlemaniaBesides musics involvement in religion and football, popular music

deeply impacts culture. As a side note to my research we should note that

bands can attract followings very similar to those of football clubs. The Beatles

in particular provide a spectacular example of how bands come to be adored.

Beginning at a small venue called the Cavern in Liverpool in the 1960s,

Beatlemaniaspread throughout England and then across the world.

Much like football matches, Beatles concerts would ignite their fans into

an indescribable frenzy. The crowd would scream and sing in unison, jump

around in rapture, and thrust their arms up in a statement of faith and

reverence. Indeed the Beatles opened the worlds eyes to the possibility of

worshiping aspects of culture other than religion.


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10. Idolization

In Manchester I had the privilege of visiting the Manchester United

museum. As if I did not already realize the clubs prodigious history, it was

soon very clear to me. What first caught my eye was an influx of tributes to

past athletes, or shall we call them celebrities.

Here is a shrine to David Beckham, an athlete who transcended the realm of

football and established himself as a worldwide icon. It is quite fitting that his

stance in this picture closely resembles that of Jesus on the cross, because in

many ways Beckham can be viewed as a savior and a prophet.

While not many athletes (if any) have reached the monumental status of

David Beckham, celebrity has and continues to permeate the football world.

With the progression of media such as newspapers, television, and the internet,

teams now perform on a larger stage than ever before. Elite players with


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exceptional talent often get thrown into the limelight and amidst this spotlight

they have the power to influence immense amounts of people.

Indeed this spotlight of fame is dangerously powerful. It can radiate an

aura of divinity, casting an icon as an idol before his/her adoring fans. The

bible directly warns us in Exodus 32 about the perils of idolatry when the

Israelites are reprimanded for worshiping a golden calf. Nevertheless, I will

venture to suggest that idolatry remains rampant in modern day society. In his

book Sacred Matters, Gary Laderman discusses in depth the religious nature of

fame:

Celebrity icons arouse the religious passions of followers in modern

society who find spiritual meaning, personal fulfillment, and awe-

inspiring motivation in the presence of these idols. The early decades of

the twentieth century witnessed the dawn of these new gods worshipped

in celebrity culture, when fame and stardom in public and popular

cultures could, in some instances, translate into religious categories with

sacred implications in [peoples] lives. The sacred implications of

worshipping at the altar of celebrity might include invigorating new forms

of ritual commitment and devotional practice, or investing in mythologies

that promise immortality and spiritual rather than material rewards, or

even instigating a reformation of personal moral values and ultimate

concerns.

(Laderman 64)

Professional athletes are given the amazing opportunity to have a positive effect

on massive amounts of people simultaneously. Through an athletes

professional accolades he/she can lead the public through example.

Formulated around a base of talent these athletes can showcase hard work,


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determination, execution, and a good attitude in order to inspire people now

and for generations to come.

With this exposure comes great responsibility. Under such a potent

magnifying glass of scrutiny, every action and gesture is important. For

instance, let us examine the occasion when Kak, an AC Milan legend, revealed

a shirt stating I belong to Jesus after winning the Champions League.

Here we see an instance in which an athlete

utilizes his fame as a platform to propagate

religion. His shirt represents a statement that

his success should be attributed to his lord

and savior Jesus Christ. Further, if his fans

wish to achieve similar success they too

should turn to Jesus Christ. This action is quite reminiscent of the Ancient

Olympians who thanked their gods for each triumph. Who knows, maybe

Athena still roams the football grounds. Regardless, this event shines a light

upon the fact that many modern day athletes still look to religion as a source of

inspiration for athletic performance.

Another example of the public construing athletic prowess as spiritual

enlightenment can be seen in the career of Diego Maradona. His goal in the

1986 World Cup for Argentina was widely regarded as the hand of god. Ever

since then he has been a legend. Maradona is a mere mortal, a mere football

player, yet for many of his fans he is viewed as a conduit of god, a messenger,


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an inspiration. So if religion is simply a conglomeration of symbols used to give

meaning to our lives, who is to say that Maradonas career cannot provide

similar meaning?

Religion is largely based upon the influence of certain people, namely

their belief system and character. People often ask, why has there not been a

prophet since the days of the bible? Maybe we are just too blind to look at

what has been right in front of our eyes this whole time. The world is filled

with inspirational people, people who seem to embody the godliness for which

we strive. Maybe it is time we recognize that prophets do exist today, even if

they reside in the so called secular realm of society.


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11. Afterlife

Upon entering the imposing halls of the Manchester United museum, one

is immediately blinded by a throng of trophies and medals.

While Man U is the most decorated football club in England, the notion of

flaunting success is not new to the sport. But these trophies represent more

than simply the act of winning; they symbolize the actualization of dreams, the

fulfillment of determination, and ultimately the attainment of perfection. In

many ways it can be argued that winning the Premier League or the FA cup for

an athlete, or even a fan, is much like reaching heaven on earth.

By winning footballs highest honors, athletes and coaches alike have the

capability to solidify themselves in football lore. Much like the ancient Greek

athletes who strived for immortality through distinction and fame, modern

athletes still yearn for their name to live on. Once the gods have vanished

from Mount Olympus or from Dantes paradise, we can no longer run to


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appease them or save our souls, but we can set a new record. It is a uniquely

modern form of immortality (Guttmann 55).

Some athletes have the potential to go down in the history books, to not

only be an icon in this generation, but for generations to come. While they may

not survive for the next 300 years, their identity will forever be imprinted upon

the aging face of civilization. Their achievements, though secular, can prove to

hold influence of religious proportions.

a. Life and DeathIn professional football, a win or a loss has huge implications. Jimmy

Melia even ventured to say, Ifyou were to ask a Liverpool or Manchester

United supporter if winning is like life and death to you, they would say no, its

more important than that.

From a religious perspective, if football can actually simulate life and

death experiences, the subsequent gains hold profound possibility. When our

society progressed into an age of increased civility, defeat in an athletic

contest was thus the symbolic substitute for sacrificial death (Guttman 22).

So unlike the Mayan and Aztec ball games in which men were slaughtered on

behalf of the gods, our modern conception of sports allows us to sacrifice our

emotions rather than our bodies. Through the metaphorical experience of

death in sports we no longer must partake in the barbaric rituals which once

pervaded religion.


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12. Heredity

On my way to the Everton vs. Tottenham match in Liverpool it was only

fitting that I stop off at a pub to talk to some of the local fans. Right away a

man in his 60s kindly motioned me over and offered me a pint. Him and his

brother were season ticket holders and it was soon clear how loyal they were to

the Everton football club. Over the last 40 years they had managed to attend

almost every home game and even some away ones. Their father and their

fathers father were Everton supporters. Rightfully so, they carried on the

tradition.

Whenever I met a fan along my trip I asked them why they chose to

support their respective teams. Each answered with one of two responses: one,

they were raised in that suburb; two, their parents rooted for that team. The

first response relates to the tribal power of football which we previously

discussed. The second unveils a very important aspect of football fandom;

heredity.

Children are exposed to football at a very young age and are thus

instilled with certain experiences and partialities which tend to dictate their

future associations with particular clubs. Once a club is chosen, these ties

can last a lifetime. Further, the more a fan watches games, enshrouds himself

with memorabilia, and learns about a team, the more connected he becomes.

What is amazing is that these ties can be passed down from generation to


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generation, and thus a fans unique devotion for his club can live on through

his children and his childrens children.

The deep rooted ties which connect a fan to his club are much like those

which bind people to their respective religions. Most of us affiliate with the

religion of our parents. We are brought up with a certain moral code which will

optimistically stick with us for a lifetime. This system of beliefs will expectedly

be passed down to our children and our childrens children. It is this cyclical

process of heredity which makes religion, and also football, so beautiful.


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13. Catharsis

a.Everton vs. Tottenham: the climax

Finally, I made my way into Goodison Park (Evertons stadium), the last

leg of my journey. I didnt know it at the time, but this would be the

culmination of my research, or even my life.

I found my seat by a group of teenagers who spoke with a heavy scouse

accent. Apparently they were speaking English, but I could not understand a

word they said. Regardless, we all shared the universal language of football.

The matchup was an extraordinary challenge against the highly favored

Tottenham Hotspurs. As the game began the anxiety amidst the stands was

evident, but this unease was soon to be transformed.

Within the first 3 minutes of the game

Everton striker Louis Saha shocked the crowd

with a spectacular goal. Suddenly, the

impossible seemed possible. 5 minutes later

the game was tied, but the Evertonians

maintained faith. The 75thminute came along and oh how significant that

minute was. Everton drove up the sideline, a cross, a header, a swoosh of the

net.

Boom! Euphoria


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An explosion of ecstasy, a wave of passion, a whirlwind of the surreal.

This was happiness in its purest form. A crowd of thousands jumping in

contentment, hugging strangers like family, and reaching towards the heavens

with gratitude.

Emile Durkheim, one of the most prominent sociologists in history,

would describe this experience as collective effervescence.

Swept away, the participants experience a force external to them, which

seems to be moving them, and by which their very nature is transformed.

They experience themselves as grander than at ordinary times; they dothings they would not do at other times; they feel, and at that moment

really are, joined with each other and with the totemic being. They come

to experience themselves as sharing one and the same essence.

(Durkheim xli)

According to Durkheim, it is through the ritualistic assembly of people by

which the phenomenon of collective effervescencecan be reached. In this

sense, a sporting event serves as a perfect medium for sacredactivity. Yet this

does not necessarily mean that such a ritual is religious. Actually in

Durkheim's view, the god and the society are one and the same (Durkheim

208). Ah, finally, this is the answer I have been searching for.

Society in general, simply by its effect on mens minds, undoubtedly has

all that is required to arouse the sensation of the divine. A society is to its

members what a god is to its faithful (Durkheim 208). Football, being an

institution within the bounds of society, can arouse the divine akin to religion.


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14. Secularization

a.Secularization Theory at large

In the field of sociology, Secularization Theory states that as society

advances into modernity, religion will retreat. After the Age of Enlightenment

in the 18thCentury human intellect and scientific prowess began to expunge

much of the mystery that religions relied upon. In fact, the three 'classical'

sociological theorists, Marx, Durkheim and Weber [all] thought that the

significance of religion would decrease in modern times (Crabtree).

Society was swarming with thousands of different religions and beliefs

systems; consequently it was difficult to view this cultural entity as anything

but an illusion. Especially now in our globally connected society there are few

communities who solely share the same religion. In this age of pluralism it

seems almost irrational to make claims on a single set of objective beliefs when

there is an infinite amount of options.

Once again looking back on ancient tradition, the study of various

Greek religious ceremonies teaches us that one can always please the gods by

offering themmusic, dance, poetry, drama and athletic contests (Guttmann

23). Interestingly though, all of these facets of culture are now considered

secular. Have our traditions changed tremendously since the Greeks took part

in them? No, not really. All of these mores remain extremely important to

modern culture. What have changed are the motives and intentions behind


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them. People still play music, dance, write poetry, produce drama, and take

part in athletic contests, the only difference now is that we no longer implicitly

dedicate these activities to gods.

What we can draw from this cultural evolution is not that our traditions

and customs have been revolutionized, but rather that the religiosity of our

culture has vastly diminished. Here is the question that we must ask: is this

religious downfall indicative of the collapse of religion, or has our modern

concept of religion simply shifted?

The absence of gods does not necessitate the absence of spirituality. As

our cultural ideals continue to evolve and adapt, it is ludicrous to think that

our perceptions and expressions of spirituality have not transformed as well.

Why as everything changes must we assume that religion must forever stay

stagnant?

People throughout history have harbored innate yearnings for

connection, ritual, competition, community, and the list goes on. That being

said, people have not lost the need for these elemental attributes of life.

Rather, they have lost the need to classify these elements beneath the umbrella

of God. G.K. Chesterton, a devout Catholic, thought that when people stop

believing in God it is not that they start to believe in nothing. Rather theyll

believe in anything (Oakley 148). Beneath the guise of our secular world we

continue to satisfy our spiritual fix, beyond the realm of religion as we know it.


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b. Secularization in EnglandNow let us take a look at England. Here we have a country which holds

a deep historical link with religious ideals. The English Reformation, which

occurred in the 16thcentury, allowed for the Church of England to finally break

off from the Roman Catholic Church. The Act of Supremacy was passed in

1534 and this granted the king divine rule and leadership of the Church of

England, ultimately coalescing religion and government. To this day England

still adheres to this concept and the royal family is said to harness the

authority of God.

Surprisingly, while England boasts an extremely religious past, the

English population is currently one of the least religious populaces in the

world. Below is a graph of the religious attendance trends from 1964 to 2005:

As one can clearly see, religious association has plummeted in recent decades.

Here are the numbers for each of the main Christian sects:


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Sunday Attendance

1989Annual

Change1998

Annual

Change2005

1989-

2005

Total

Change

Roman

Catholics (England)1,703,800 -3.2% 1,217,800 -4.2% 875,600 -49%

Church of England 1,260,800 -2.6% 975,900 -1.6% 867,400 -31%

Pentecostals 236,700 -0.1% 214,600 +4.9% 287,600 +22%

Methodists 512,300 -2.9% 379,700 -3.4% 289,400 -44%

Baptists 270,900 +0.2% 277,600 -1.2% 254,800 -6%

New Churches 167,000 +2.2% 200,500 -1.2% 183,600 +10%

Independent

Churches298,500 -4% 191,600 -0.2% 190,500 -36%

United Reformed 149,300 -2% 121,700 -6.2% 69,900 -53%

Total of above: 4,599,300 3,579,400 3,018 800 -34%

The Christian Research English Church Census, 2005And the chart below shows how general religious attendance has about halved

in the last 30 years:

Not only has the institution of religion been in freefall,

but it is showing no signs of slowing down. Religion in

Britain has suffered an immense decline since the 1950s,

and all indicators show a continued secularization of

British society in line with other European countries

such as France (Crabtree).

National Attendance

1979 12%

1989 10%

1998 07.5%

2005 06.3%


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Below are two more graphs which show the projected decline of religion in the

UK:

Ultimately, the absolute, institutionalized and symbolic strength of the Church

of England has disappeared (Crabtree).

c. The Rise of FootballWhile religion in England has plummeted, football attendance has

contrastingly increased in recent years:

Football Trend in England

Additionally, many statistics have been released indicating football as a socially

beneficial institution. Here are just a few:


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'Happy Families are 24% more likely to be found in the football nationthan the general population.

Ties of community are 11% more likely to be found in the football nationthan the general population.

Symbols of success are 27% more likely to be found among fans whoattend matches than the football nation.

(Barclays 2009 Global Fan Report)

Taken even further, the importance of the sport to its spectators is striking.

81 per cent of fans highlighted football as their most regular topic of

conversation, ahead of relationships, family and the economy, while 49 per

cent said that football was the most important thing in their lives ahead of

everything, even family and partners (Barclays 2008 Global Fan Report).

At one point in my trip I asked a fan if he was religious and he replied,

religion? Thats a load of bollocks. I like football more. The more I talked to

fans the more I recognized how widespread this mentality shift truly was. So

many Englishmen have lost patience and faith in their respective religions.

And this trend has already begun to indoctrinate new generations who are

being raised atheist.

So what can we realize from this discrepancy between religious followers

and football supporters in England? Is there any way the nation of England

can take these trends into consideration and use them as leverage?


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15. The Changing of the Guard

On Christmas in 2010 Queen Elizabeth II addressed the nation as she

does every year on what is considered the most important day of the Christian

calendar. This particular year, in a serendipitous storm of timing and

relevance, the Queen decided to discuss the significance of sport in England.

Her speech went as follows:

Over four hundred years ago, King James the Sixth of Scotland inheritedthe throne of England at a time when the Christian Church was deeply

divided. Here at Hampton Court in 1604, he convened a conference of

churchmen of all shades of opinion to discuss the future of Christianity

in this country. The King agreed to commission a new translation of the

Bible that was acceptable to all parties. This was to become the King

James or Authorized Bible, which next year will be exactly four centuries

old.

Acknowledged as a masterpiece of English prose and the most vivid

translation of the scriptures, the glorious language of this Bible hassurvived the turbulence of history and given many of us the most widely-

recognised and beautiful descriptions of the birth of Jesus Christ which

we celebrate today.

The King James Bible was a major cooperative endeavour that required

the efforts of dozens of the days leading scholars. The whole enterprise

was guided by an interest in reaching agreement for the wider benefit of

the Christian Church, and to bring harmony to the Kingdoms of England

and Scotland.

Four hundred years later, it is as important as ever to build communities

and create harmony, and one of the most powerful ways of doing this is

through sport and games. During this past year of abundant sporting

events, I have seen for myself just how important sport is in bringing


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people together from all backgrounds, from all walks of life and from all

age-groups.

In the parks of towns and cities, and on village greens up and down the

country, countless thousands of people every week give up their time to

participate in sport and exercise of all sorts, or simply encourage others

to do so. These kinds of activity are common throughout the world and

play a part in providing a different perspective on life.

Apart from developing physical fitness, sport and games can also teach

vital social skills. None can be enjoyed without abiding by the rules, and

no team can hope to succeed without cooperation between the players.

This sort of positive team spirit can benefit communities, companies and

enterprises of all kinds.

As the success of recent Paralympics bears witness, a love of sport also

has the power to help rehabilitate. One only has to think of the injured

men and women of the Armed Forces to see how an interest in games

and sport can speed recovery and renew a sense of purpose, enjoyment

and comradeship.

Right around the world, people gather to compete under standard rules

and, in most cases, in a spirit of friendly rivalry. Competitors know that,

to succeed, they must respect their opponents; very often, they like each

other too.

Sportsmen and women often speak of the enormous pride they have in

representing their country, a sense of belonging to a wider family. We see

this vividly at the Commonwealth Games, for example, which is known to

many as the Friendly Games and where I am sure you have noticed that

it is always the competitors from the smallest countries who receive the

loudest cheers.

People are capable of belonging to many communities, including a

religious faith. King James may not have anticipated quite how

important sport and games were to become in promoting harmony and

common interests. But from the scriptures in the Bible which bears his

name, we know that nothing is more satisfying than the feeling of

belonging to a group who are dedicated to helping each other:


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Therefore all things whatsoever ye would that men should to do to you,

do ye even so to them.

I wish you, and all those whom you love and care for, a very happy

Christmas."

(HM. Queen Elizabeth II)

From the mouth of the symbolic leader of England herself, we must

reassess what is important in our society today. While religion once served as

the quintessential uniting force of our culture, the times are changing. As we

now approach this seemingly eminent secular age, shall we resist adaptation or

shall we embrace change?

Initially even I had doubts concerning the legitimacy of my thesis, but

here we have direct evidence that England hopes to use sport as a potential

substitute for religion. In a land of jaded spirituality and disparate fervent

fandom, football may truly be the superior opium of the masses.


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16. Conclusion: The Final Whistle

So many aspects of the modern world can be explained by science or

logic, but the unpredictable and fateful nature of sports still has the capability

to incite religious reactions much like those which were sought in ancient

sports rituals. In a sense, football is simply a simulation, a system that has

been set in place to tempt fate, challenge the expected, and provoke the

miraculous. One thing is for sure: uncertainty and the unknown will

inevitably give rise to the metaphysical (Oakley 158). In a world defined,

football could be our last beacon of God, the mysterious force which binds us

all.


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Bibliography

Baker, William J. Playing with God: Religion and Modern Sport. Cambridge:

Harvard University Press, 2007. Print.

Barclays Premier League. Barclays Global Fans Report 2008 results. Premier

League. N.p., 11 Dec. 2008. Web. 3 Dec. 2010.

.

The Church of England. Latest figures show changing trends in church-going.

The Church of England. The Archbishops Council, 31 Jan. 2008. Web. 2

Dec. 2010. .

Coakley, Jay. Sports in Society: Issues and Controversies. 10th ed. Boston:

McGraw Hill Higher Education, 2009. Print.

Crabtree, Vexen. Religion in the United Kingdom: Diversity, Trends and

Decline. Vexen. N.p., 4 Aug. 2009. Web. 2 Dec. 2010.

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Durkheim, Emile. The Elementary Forms of Religious Life.New York, NY: The

Free Press, 1995. Print.

Frosdick, S. and Marsh, P. (2005). Football Hooliganism. London: Willian

Publishing.


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Guttman, Allen. From Ritual to Record. New York, NY: Columbia University

Press, 1978. Print.

Laderman, Gary. Sacred Matters: Celebrity Worship, Sexual Ecstasies, the Living

Dead, and Other Signs of Religious Life in the United States. New York:

The New Press, 2009. Print.

Mcdonald, Ian. 2011. Interview conducted at the University of Brighton,

January 10.

Melia, Jimmy. 2011. Interview conducted at the University of Brighton,

January 9.

Oakley, Chris. Football Delirium. London, England: Karnac Books Ltd, 2007.

Print.

Prebish, Charles. Football Delirium. Westport, Ct: Greenwood Press, 1993.

Print.

Reicher, S. (2003). The Psychology of crowd dynamics. In M. Hogg, S. Tindale

(Eds.), Blackwell handbook of social psychology: group processes (pp.

182-208). Oxford: Blackwell publishing.

Turner, Ralph H., and Lewis M. Killian. Collective Behavior, 2nded. Engleswood

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WhyChurch. How many people go to church in the UK? Trends in UK Church

attendance. Web. 8 Jul. 2011.

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http://www.whychurch.org.uk/trends.phphttp://www.whychurch.org.uk/trends.php


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BIOGRAPHY

Benji Hill was born in Dallas Texas on January 17th, 1989. He

graduated from the University of Texas in 2011 with a major in Plan II Honors

and a Certificate in Business Foundations. As an active student he was theVice President of Phi Chi Theta Coed Business Fraternity as well as the co-

founder of the UT Disc Golf Club. Benji is an avid traveler and hopes to

postpone his career for the time being in order to explore the world.

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English Football, The Rise of Secular Religion

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