"Despite the obvious historical and ideological unity of cricket and imperial Christianity, we are faced here again with competing versions of the truth. If such a connection really exists, why did it take Knott's conversion to illustrate for him the error of his ways? Why were the imprecations of those who condemned the events in question as violations of the moral code of cricket ineffective? Does this indicate that there is a conflict or that while there may be a practical conjunction one can heed the code only when its source is not human law but God's Law? Can only Christians be true cricketers? Can true cricketers be non-Christians? In the Indian context, can only Hindus be 'Indian' cricketers? What are we to make of the 'Islamic' nature of Pakistan and Pakistani cricket and Yusef Youhana, a Christian Test player? The debates over natural law versus human positivism are as central to the understanding of Noonan's jurisprudence as they are to the understanding of cricket. There are, of course, counter-Christian narratives or different Christian narratives in cricket which contradict and enrich the story just as there both secular and competing Hindu or Islamic renderings of the complex texts and practices of Indiana and Pakistani cricket. A triumph over one narrow view of Christianity served to 'democratize' the game permitting the playing of the game on Sundays in England by melding capitalism and anti-Puritanism in an interesting and textually complex Weberian interpretive ploy."