READING REPORT

8 Reviving the shepherd in us Pastoral theology and its relevance to sports chaplaincy in the twenty-first century

Steven N. Waller and Harold Cottom

In entering the footy world (or any world!) the chaplain must also empty himself of the privileges and indeed the reputation that he may be accorded in the religious world from where he has come. He enters the world with empty hands – he has not the skill of a trainer or the inspirational techniques of a coach, nor the administrative methodology of a manager or CEO. He comes bearing the humble mantle of one who comes to serve, who comes with the promise of care and compassion, who will listen without reproach or report to the coach!

B.G. Stewart, n.d.: 17–18

Introduction

In his essay ‘The Pastoral Ministry of Sports’, Carlo Mazza makes a stirring observation that many serving in sports ministry perhaps overlook. He specu- latively poses the question of where the pastoral ministry in sports fits into the scheme of professional pastoral ministry. The essay begins with the following statement:

It is curious to notice that within the specializations in theology today, there is not a specific sector dedicated to the so-called ‘pastoral ministry of sport’. Actual trends in theology don’t seem to be fascinated by an aspect of life that involves millions of people, sportsmen, fans, spectators.

(Mazza, 2008: 31)

Interestingly enough, other chaplains and educators unfamiliar with pastoral ministry in sporting contexts have made similar observations. This is especially true in the US among the community of chaplains, namely those that are affili- ated with organizations such as the Association of Professional Chaplains and the American Association of Pastoral Counsellors.

In this chapter we seek to: (1) examine the biblical and theological aspects of pastoral or ‘shepherding’ ministry; (2) elaborate upon the integration of pastoral theology and sports ministry; (3) elucidate upon some of the challenges fac- ing shepherding ministry in sporting contexts; and (4) use pastoral theologian

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Andrew Purves’ theological framework – which undergirds the concepts of the crucifixion and resurrection of ministry – in order to rejuvenate sport-based pastoral ministry. Our discussion is anchored in sports chaplaincy in the US, but many of the points that we raise are applicable to sports chaplains on a global scale. The need for a coherent pastoral theology which guides the work of sports chaplains is essential to their contribution across the world.

Pastoral theology as the foundation of shepherding

Pastoral theology is the strand of theology concerned with the practical applica- tion of scripture to the ‘care of souls’ (Kurian, 2005). The term is often considered synonymous with pastoral counselling or pastoral care (Kinast, n.d.). Likewise, pastoral theology encompasses many of the requisite skills used by those in pas- toral ministry which includes preaching, evangelizing, administration and caring for the troubled, the sick, the penitent and the bereaved (Lartey, 2003).

The literary works of classical pastoral theologians such as the Cappadocians – Basil of Caesarea, Gregory of Nyssa and Gregory of Nazianzus – John Chrysos- tom, Martin Bucer and Richard Baxter help to ground both the theology and practice of those who provide spiritual care for others. The body of scholarly work produced by pastoral theologians such as Seward Hiltner, Thomas Oden, John Patton, Richard Olsen, Emmanuel Lartey and Andrew Purves provides unique insights into the integration of pastoral theology and contextualized ministry. Hiltner, often referred to as the ‘father of modern pastoral care’ and a pioneer in the development of pastoral theology used the term ‘shepherding’ to operationalize the integration of practical theology and the work associated with pastoral care (see Hiltner, 1958). The shepherding aspect of pastoral theol- ogy grounds the work and ministry of sports ministers and sports chaplains. It is sound pastoral theology that informs and guides the work of sports ministry generally and sports chaplaincy specifically.

The shepherd in the Bible and theology

The term ‘shepherd’ is used in a variety of biblical, theological and practi- cal contexts. In Reconstructing Pastoral Theology, Purves (2004) suggested that shepherding is much more than a mere metaphor. He stated that, ‘shepherding appropriately connects the identity and work of God and the caring work of the church’ (p.xxvii). Biblical shepherds may be literal or metaphorical: those literally in charge of sheep and those practically in charge of the spiritual over- sight and guidance of people. Pastoral counsellor and renowned professor of pastoral care and counselling Jay Adams defines a shepherd in contemporary terms in the following manner: ‘One who provides full and complete care for all of his sheep. The shepherd knows that sheep are helpless (Isa. 53:7), are fol- lowers ( John 10:3–5), are likely to wander and stray (Isa. 53:6), but under the watchful care of the shepherd they do not lack’ (Adams, 1975: 5). Furthermore, Oglesby describes the shepherd as ‘one who knows the flock and is known by

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the flock. The shepherd genuinely loves the flock and is willing to sacrifice for their welfare’ (Oglesby, 1990: 1164).

In his earlier book Pastoral Theology in the Classical Tradition (2001), Purves similarly used the pastoral theology of Gregory of Nazianzus to anchor both sound pastoral theology and the shepherding and pastoral role that some are called to. Purves notes that in his Second Oration, ‘In the Defence of his Flight’, Gregory refers to pastoral care or shepherding as ‘the art of arts’ (Gregory of Nazianzus, Orations, 2.16) and that the shepherd directed by Christ, ‘a Shepherd to shepherds and a Guide to guides’ is to guide the flock that Christ himself presents, spotless and worthy of heaven (ibid. 117). Moreover, in the Second Oration, Gregory draws a distinction between the ‘physician of souls’ and those who treat the ailments of the body as emblematic of pastoral work. Through the lens of Gregory, the pastor/shepherd is greater than the physician because the pastor diagnoses and treats the maladies of the soul (Purves, 2001: 17). To wit, the pastor/shepherd has the innately more difficult task of ‘the diagnosis and cure of our habits, passions, lives, wills, and whatever else is within us by banishing from our compound nature (body and soul) everything brutal and fierce, and introducing and establishing in their stead what is gentle and dear to God’ (Gregory of Nazianzus, Orations, 2.18).

Shepherd imagery in the Bible

In more than 200 biblical passages, the customs of shepherds are used to illus- trate spiritual principles; for example, shepherds are compared to spiritual over- seers (Num. 27:16–17; Eccles. 12:11; John 21:15–17), and ‘sheep without a shepherd’ symbolize vulnerable people in need of leadership and protection (Matt. 9:36; Mark 6:34). Ideally, the shepherd should have the traits of the shep- herds alluded to in the Bible: strong, devoted and selfless.

The New Testament uses the term ‘shepherd’ 16 times. Some New Testament references use a shepherd and sheep to illustrate Christ’s relationship to his fol- lowers who, in turn, describe him as ‘our Lord Jesus – the great Shepherd of the sheep’ (Heb. 13:20). Jesus spoke of himself as ‘the good Shepherd’ who knew his sheep and would sacrifice his life for them ( John 10:7–18). In John 21, Jesus exhorted and commissioned Peter to feed his sheep. Jesus is also referred to as ‘the Shepherd and Guardian of your souls’ (1 Pet. 2:25) and ‘the chief Shep- herd’ (1 Pet. 5:4). Additionally, the Pauline writings apply the word ‘shepherd’ to church leaders. While issuing a warning about ‘fierce wolves’ (false teachers), Paul admonishes the Ephesian elders to oversee and care for the flock (Acts 20:28–30).

Implications for those serving in shepherding roles in sport

Notwithstanding the rich biblical tradition of the shepherd and the task of shepherding, it is incumbent upon all who are called to this facet of ministry

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in sport to have an understanding of the biblical mandate that is assigned to caring for God’s people in sporting contexts. Keeping the role and function of the shepherd in mind – valuing the sheep, leading, guiding, protecting, carrying the weak, locating the lost and, most important, being accountable to the great Shepherd – is of paramount importance to the work of the ministry leader as shepherd (Lartey, 2003).

For as much as creating and managing sports ministries and serving the peo- ple of sport is tantamount, perhaps the greatest challenge to us all is not to lose sight of Christ, our sense of purpose or the people we serve. This is not to devalue the other vital functions of contemporary sports ministry, it simply suggests that we must keep ‘first things first’. Similarly, Patton (1993) urges the recognition that an important element of shepherding is creating a ‘community of care’ where ‘remembering’ is a part of the human condition and because God remembers. Moreover, Jacobs (2012: 3) ardently suggests that all pastoral care-givers/shepherds must create a ‘personal theology’ in order to effectively serve those placed in their charge. This theology must be anchored in one’s experience with God, thoughts about caring for others in different places in the human experience, as well as one’s understanding of the vocation of pastoral care. This personal theology should undergird all pastoral actions. In summary, in sports ministries across the globe, our first priority must be the sheep and executing the God-given task of shepherding.

Challenges to the shepherd in the twenty-first century

Some critics argue that the biblical and theological concepts of shepherding are outdated and irrelevant in postmodern times. In Pastoral Theology, Thomas C. Oden (1983: 51) argued to the contrary stating: ‘rather than prematurely rule out pastoral images as meaningless to modern consciousness, we do better to listen carefully to them so as to ask how they resonate vitally with contempo- rary human aspirations’. There are several challenges that sports chaplains face regardless of the geographic location of their ministry, including finding time to shepherd effectively and the need for self-care toward the end of sustaining the ministry.

Finding the time to shepherd

We live in an age where sports chaplains are often forced into a mode of multi- tasking and prioritization of ministry efforts. In some cases, how we allocate time to the various facets of ministry can be a challenge. In this age of busyness, losing sight of key tasks may yield collateral physical and spiritual damage. One of the most significant challenges to those shepherding people of sport is gain- ing the time to watch over the many sheep that constitute the flock. A good friend and consummate college sports chaplain at the University of Tennessee, Knoxville, Roger Woods once elaborated on the difficulties of shepherding a

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large flock of National Collegiate Athletic Association Division 1-A athletes while lecturing on our sport and religion course. He stated,

Pastoring athletes in a large athletic program like ours has its challenges. One of the greatest challenges is watching over the more than 550 men and women that play at a highly competitive institution like ours and in an ultra-competitive conference like the SEC [Southeastern Conference]. The pressures of academics, athletics, their faith and life in general can get to be a bit overwhelming at times. This is why one of the biggest parts of my job is making sure I have contact with the people I serve. Being present matters.

(Woods, 2013)

Shepherding, exercising the caring and watching over functions, as Woods notes, is a crucial responsibility not to be minimized. For example, Paget and McCor- mack (2006: 90) provide a meaningful account of the necessity of staying close to high performing athletes as their shepherd in the following vignette:

It was the day after the game, and he was angry at the world. When you are responsible for the play that cost your team the championship, what’s left for a fired, 28-year-old athlete? Where are the fans now? When the chaplain came over; he just sat in silence until the athlete began to talk about the embarrass- ment and fears for his future. There was no resolution that day, but a suicide was averted and young man knew he wouldn’t have to be alone in his pain.

Shepherding requires a large investment of time and personal attention to be in tune with the needs of the athletes, coaches and families that are part of the flock of the sports chaplain. In order for sports chaplains to be able to meet the challenges that come with their ministries, they must strongly embrace the need for self-care.

The shepherd and self-care

An important facet of pastoral theology is self-care, an area that sports chap- lains often neglect. Chaplains and other professional clergy are expected to be spiritually, emotionally and physically available to serve others when called upon (Doehring, 2013). The same expectations are true of sports chaplains. Withstanding the rigour of shepherding the people of sport in the twenty-first century, the shepherd’s health may begin to dissipate. Long hours, stress, travel with teams and attending to the needs of one’s own family can take its toll especially if the need to care for oneself is not addressed. Moreover, the sheer compassion required to care for the souls of players, coaches and families can also be spiritually taxing. Ultimately, rest, proper nutrition and spiritual care of self are required to sustain the pace needed to effectively serve. Even Jesus, the Chief Shepherd, took time away from a burgeoning fast-paced ministry to care of himself (Mark 6:30–31, 45–6). One of the greatest threats to sports chaplains amidst the busyness of their working lives is compassion fatigue.

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Compassion fatigue

Compassion is a complex emotion that allows care-givers to hold and sustain themselves in emotional balance while also holding an individual’s despair in one hand and their hopefulness in the other. It requires an inner conviction and resilience – a passion of personal ethics, and personal beliefs. In an attempt to operationalize the term ‘compassion fatigue’, D.W. Stewart (2012: 2) suggests that ‘the helper does not personally suffer the event but, because of the helper’s empathetic interaction with the sufferer, the helper becomes overcome by the trauma(s) as if it were his or her own’.

Compassion fatigue is progressive and escalates over time. Some of the com- mon symptoms include intrusive thoughts, sleep disturbance, anxiety and loss of hope (Stewart, 2012). Contributing factors are age, lack of on-the-job experi- ence, history of previous trauma, lack of support, repetitive exposure to trauma victims, co-dependency relative to those being ministered to, frequent exposure to negative events in a short time and a lack of balance between work, rest and play (Adams, Boscarino and Figley, 2006; Ferguson, 2007; Stewart 2012). Compassion fatigue has been widely examined in the literature among military, hospice, healthcare and corporate chaplains (Auld, 2010; Kruger, 2010; Stewart, 2012). To date, there has been no research conducted on compassion fatigue among sports chaplains.

When left unattended compassion fatigue can lead to burnout. The inten- sity that accompanies care-giving for people of sport can trigger compassion fatigue, especially when the relationships with players, coaches and families are close and personal. A similar scenario is that of the athlete or coach who fails to perform up to par on a high visibility stage and where the sports chaplain, in an act of compassion, begins to internalize the sense of failure and loss of the individual concerned. For as much as the two are tied together by their faith and sporting experience, failure to create a healthy distance from such circum- stances can lead to compassion fatigue in the sports chaplain.

As sports chaplains, we may find that many demands are placed upon us – demands which are often difficult to understand and which may lead to the accumulation of pressure. These pressures often produce a physical, emo- tional and spiritually strain on our lives which may lead us closer to burnout (Thompson, Amatea and Thompson, 2014). Ultimately, it is important for us to acknowledge that we need to take time out on a regular basis in order to replenish our physical and emotional energies.

Strategies for self-care

How do we as shepherds sustain ourselves in the face of the many challenges of sports chaplaincy? First, we must regularly make the effort to maintain our spiritual resources through daily meditation, prayer, Bible reading and worship. Without question, God wishes to minister to our needs and to be involved in our experiences through these spiritual practices. Understanding His shepherd- ing presence in our life can provide an incredible resource as we deal with

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stressful situations. Constantly reminding ourselves that God is in the midst of our struggles and that He encourages us to let him bear the weight of our burdens (1 Pet. 5:7) is a great source of comfort and strength. Second, we need to care for our physical body. The stronger we are, the easier it is for us to cope with tension created by the rigours of ministry. Small but often overlooked things such as diet and proper nutrition, exercise, rest and engaging in healthy leisure pursuits as time permits all help us to effectively manage the stresses and strains of chaplaincy in the twenty-first century. Doehring suggests that the beginning of the resolution to the problem of self-care among those in ministry involves a heightened level of spiritual and theological integration, which has self-care as a primary outcome (Doehring, 2013). In essence, shepherds must intentionally care for themselves while caring for others.

Reclaiming the role of the shepherd

As we understand the biblical, theological and practical aspects of shepherding the people of sport, we are acutely aware of the diverse range of challenges that confront those involved in sports chaplaincy. Surrounding all of these issues is the moral and professional imperative to uphold the key tenets of caring for the souls of others including the traditional pastoral functions of healing, guiding and sustaining. When this delicate balance of caring and managing ministry becomes imbalanced, how do we find our way back to the primacy of minis- try? North American sports chaplain and author Roger Lipe captures the need to revisit and re-think the role of the sports chaplain through the lens of the shepherd in the following excerpt:

The present world of sport and much of sport ministry is characterized by three primary weaknesses. 1) The prevalence of compartmentalized lives; that is a lack of integrity. This is easily seen in situations like the fall of coaches, players, and even prominent Christian athletes. 2) The horrible lie of performance based identity. A player’s sense of personal worth may rise or fall based upon his most recent performance on the field of competi- tion. A coach’s sense of God’s pleasure with her may ride on her team’s win/loss record. Even worse, a sport chaplain’s sense of his or her being in God’s will can be shaped by the relative success or failure of the teams being served. Each and all of these scenarios are emblematic of the terrible lie that assaults the hearts of sports people.

(Lipe, 2013)

The genesis of reclaiming and reviving the shepherd for sports chaplains is to revisit the personal call to this facet of ministry. Prayerfully seeking the will of God about one’s calling into sports chaplaincy can be rejuvenating. It helps to locate or re-locate where we are in ministry and understand why we remain involved. Withstanding all of the entanglements and distractions of sport min- istry it becomes relatively easy to lose focus and not hear the directive voice of God clearly. Additionally, making sure that the call, ministry activity and

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journey are anchored in Christ is equally important. As the apostle Paul wrote, ‘in him we live and move and have our being’ (Acts 17:28). Christ must be at the very nexus of everything done in sport chaplaincy.

Second, a re-examination of the pastoral theology we bring into ministry is essential. As we operationalize our pastoral theology as shepherds there must be an on-going integration of our experiential location and theological reflection. The continued transformation of the individual as a shepherd should be a by- product of this integration. New insights and revelation about the shepherd- ing aspect of sports chaplaincy should also emanate from this process. Neither theology nor the shepherding (pastoral ministry) may function in isolation if pastoral theology is understood correctly.

Third, a loving but critical examination of our personal practice of shepherd- ing by respected and qualified peers and colleagues can be exceptionally useful in helping us to re-engage and refocus properly. Proverbs 27:17 provides useful insight into the value of others in this sub-field of ministry: ‘As iron sharpens iron, and one person sharpens the wits of another’. Periodically, we miss some of the intricacies related to sports chaplaincy that can be can detrimental to the people we serve and the overarching ministry. Seeking wise counsel (Prov. 1:23; 20:18) and truth from trusted colleagues about everyday working practices can help to reinvigorate the individual and the specific ministry to which they are called.

Finally, having the ability to get fresh ideas from other shepherds can help revive the spirit of the sports chaplain. Conferences, training seminars, profes- sional development institutes, as well as a growing body of contextualized lit- erature that integrates Bible, theology and reflective practice, continue to prove useful in the professional and personal lives of sports chaplains. Moreover, tak- ing advantage of opportunities to enhance one’s professional identity (Dzikus, Waller and Hardin, 2012; Waller, Dzikus and Hardin, 2008, 2010; Waller et al., this volume) and elevate the field of practice through available professional certification programmes will help the practice of shepherding.

But what if all of the aforementioned are not enough to re-calibrate the ministry given to us? If the sports chaplain can no longer embrace the primacy of the pastoral or shepherding role then should his or her ministry be permitted to continue by the entity responsible for oversight? This raises further serious questions about why the ministry exists at all and where it is heading. Perhaps the crucifixion and subsequent resurrection of the ministry born after the name of Jesus Christ is necessary to recreate it anew.

Crucifying and resurrecting the ministry of sports chaplaincy

What happens when the sports chaplain loses focus and begins to drift from his or her charge? What guiding, yet corrective action can be taken to re- orient a ministry that becomes leader-focused as opposed to Christocentric and people-focused? For as much emphasis we place on building ministries and shepherding people, the stark reality is that our ministries are not redemptive in their own right.

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In The Crucifixion of Ministry, Purves (2007) discusses two specific areas on which we as shepherds need to concentrate. The first is conceiving ministry as our own ministry and the second that ministry must be understood as a shar- ing in the continuing ministry of Jesus Christ (Purves, 2007: 12). Periodically, shepherds become so attached to their ministry and the pay-off (positive or negative) they cannot see that their focus is displaced. In a pathological sense when there is more ‘me’ than ‘thee’ in ministry, a level of caustic toxicity exists. Subsequently, as Purves (2007: 13) elucidates, ‘all that we think we should do and can do and are doing in ministry must be put to death . . . . Even when we conduct them from the best spiritual, therapeutic and moral motives, they are not redemptive. Only the ministry of Jesus is redemptive’.

Moreover, every now and then some have the propensity to develop a ‘messiah complex’. Essentially, we begin to feel that we must carry the burden and solve all of the problems of those who we have been called to engage and shepherd in ministry. We fail to realize that our ministry is a privilege and that we are partakers of the ministry of Jesus Christ. The sometimes neces- sary crucifixion of ministry is the prelude to our audacious confidence in the power of the resurrection. We crucify it on two levels: (1) to self, letting Christ’s ministry rule and abide, and (2) to the distractions that draw us away from our primary call – caring for the souls of those we serve. God, with full intentionality, will slay our ministries when we move away from the centre, Jesus Christ. The joyful aspects of crucifying ministry are in finding an incar- nate Christ and anticipating the power and presence of a resurrected Christ at the very centre of a resurrected sport ministry. In this process, the chief Shepherd rejuvenates and restores the ministry shepherd. The simple truth is that we cannot enjoy a resurrected ministry unless we are willing to suffer the painful death of the ministry.

In the follow up to The Crucifixion of Ministry, The Resurrection of Ministry, Purves (2010) endeavours to show how living in the hope of Jesus’ resurrec- tion can help those involved in pastoral ministry (regardless of the context), subdue the mourning, discouragement and sense of regret that comes from a slain ministry. In essence, Purves argues that God establishes our ministries on their proper ground in the ministry of the resurrected and ascended Jesus, and subsequently we minster in the joy and hope of life in Him. Through the power of the Spirit we become inextricably joined together with Jesus, and we share in both his resurrected life and his resurrected ministry. Invariably, the end can be a new, relevant and exciting pastoral ministry anchored in sport that is re- aligned with Christ at the very core. The renewed ministry becomes alive and is permeated with Jesus’ ministry. The shepherd sees his responsibility clearly through the eyes of the chief Shepherd and views the people and the ministry he or she is steward over in a new light. The re-birth of ministry in the power of Christ re-focuses and re-energizes those that are associated with the ministry. From the vantage point of the shepherd, he or she can now stand steadfast in the fulfilment of their duties, knowing that their sense of empowerment to care for sheep has been renewed. Sports chaplains that are fuelled by resurrection

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power can go about the work of shepherding with a new confidence in the healing power of Christ working in and through them.

Conclusion

Sports chaplains in the twenty-first century are uniquely qualified to address many of the issues with which people of sport are confronted. If we will lov- ingly lead and go about the work of being ‘shepherds after God’s own heart’ that are led by him ( Jer. 3:15) and led by the caring, resurrected ministry of Jesus, we can make a meaningful impact on the lives of the people of sport. If we rely upon the work and office of the Holy Spirit ( John 14:25–6) to remind us of the significant shepherding duties associated with such a role – sustaining, guiding, healing and reconciling – we can make a tremendous difference.

Lipe (2013) eloquently and poignantly reminds us that the challenge to those currently working in sports ministries globally is threefold: (1) to con- duct ministry, regardless of the level or venue, with a Christ-centred heart, and to fully integrate the presence and power of Christ in all of life: sport, ministry, family, all of it; (2) to guard against a performance-based identity on multiple levels; and (3) to make a meaningful difference in the lives of the people of sport through the gospel in order to positively influence, teams, communities and global society. For athletes and teams performances and results matter; for sports chaplains pastoral and spiritual effectiveness is the goal, but neither is the ultimate end. Medal counts, records and personal bests are great moments in time; self-sustaining ministries that flourish represent the work of Christ in the arena of sports, but salvation, growth in Christ that yields ‘good fruit’ (Matt. 7:17; Luke 13:6–8), and guarding the very souls of those in our charge is everything.

Sports chaplains can protect their resurrected ministry by focusing on God in their ministry, understanding and doing pastoral theology in a sporting context and re-establishing a roadmap for their work. The great hope for sports chap- lains, as shepherds and stewards of the sporting world, should not be rooted in the success or experience of their ministries per se, but in the gospel message of Jesus Christ.

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