At first glance, sport and religion appear to have little in common, apart from being perennial human activities. Religion is transcendent, concerned with the divine, and involves sacred things. Sport is immanent, concerned with the human, and involves profane things. However, a deeper examination reveals that there are at least five ways in which sport and religion are deeply interrelated: first, it can be demonstrated that, in pre-modern societies, ritualized sport was very often part of worship of the gods; second, altered states of consciousness attained during sport have frequently been compared to religious or mystical experiences; third, some modern sporting champions have professed religious faith and attributed their success to divine power; fourth, the devotion of fans to sporting teams and individual “stars” resembles religions fervor; fifth and final, in the modern West, sport has become a functional equivalent of religion for some people.
These connections between religion and sport are undeniable, but not uncontroversial. Scholars and critics who have attempted to articulate them and offer explanations for them have encountered pitfalls. Adherents of traditional religions such as Judaism and Christianity have vigorously objected to the equation of sport with religion and of sporting “peak experiences” with religious experiences or mysticism. Christian commentators have questioned how compatible the modern sporting ethos of bodily perfection and fierce competition is with a religion focused on the suffering savior who was broken on the cross and preached turning the other cheek. The problematic relationship of sport to war in the West is significant here. In the European Middle Ages, valued physical activities were those that could serve as military training, such as archery. The English king Edward III “prohibited on pain of death all sport except