READING REPORT 6

11 Beyond praying for players An exploration of the responsibilities and practices of sports chaplains

Anthony M.J. Maranise

Introduction

In September 2007 the Pontifical Council for the Laity’s Church and Sport section of the Roman Catholic Church convened an international seminar on the theme of sports chaplains in Vatican City. Cardinal Stanislaw Rylko (2008: 7) suggested that sport inherently contains ‘extraordinary educational poten- tial’ and that sports chaplains ‘play a decisive role in helping people to find a greater sense of meaning in a life subject to moral and physical challenges’. Though sports chaplains were in existence long before 2007, the fact that the emergence of such a ministry, pedagogy and profession captured the interest of the world’s largest religious denomination speaks volumes about the need for further academic study, spiritual formation and professionalization in this rapidly expanding field.

Today, sports chaplaincy is no longer an ‘abstract profession’: that is, one that individuals are sceptical about in terms of academic training or rigour. Several institutions throughout the world now offer academic courses of study in sports chaplaincy such as Baylor University (US) and the University of Gloucester- shire (UK). In this chapter, I describe and discuss six primary responsibilities and practices common to all sports chaplains, regardless of their country of origin and service, including: fostering inclusion among all religious traditions, recognizing the abilities and limitations of chaplaincy within sports, balancing both a ministerial and academic role, and serving with a sense of ‘mission- mindedness’. This discussion leads to the conclusion that sports chaplains pro- vide a valuable resource – both to athletes and to the people they regularly encounter – by assisting in the holistic growth and development of each person entrusted to their care.

What a sports chaplain expects and what to expect from a sports chaplain

The sports chaplain is ‘a lay or ordained member of the clergy who provides spiritual care for athletes’ (Waller, Dzikus, and Hardin, 2010). Speaking about the kinds of care and support that athletes might need, Francesco (2008) argues

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that it is useful for sports chaplains to have an understanding of the various challenges which sports performers may face in their everyday lives. For exam- ple, one of the most common challenges that a sports chaplain is likely to encounter is that of an athlete suffering from spiritual and emotional trauma following a major or career ending injury. According to a recently compiled list of frequently overlooked causes of emotional and psychological trauma, sports injuries ranks number 1 (Robinson, Segal and Smith, 2013). The fact that this challenge is commonly overlooked simply provides more evidence to illustrate that there is a need for athlete-specific intervention and training through chap- laincy. Also appearing on this list are recovery from surgery (which many athletes undergo to correct previous injuries), the breakup of a significant relationship (which is often a very personal and private matter and deeply masked – causing more emotional self-injury – and which could include the breaking off of a relationship with a team) and humiliating or deeply disappointing experiences (which, for many athletes, may simply constitute performing below their own self-imposed levels of expectation or the expectations of coaches, parents and spectators). These are but a few of the challenges in the lives of athletes wherein sports chaplains can be of assistance. Many such scenarios are highly superfi- cial or exterior (things that first happen in the public eye but then become an internalized personal issue). However, athletes also experience interior strug- gles that may never become public but which may affect their performance levels – for example, relationships with teammates and family – and even their physical health. That said, athletes can sometimes face added responsibilities in their lives. While the general population may be responsible for their spouse, their work, their home, their children and their social and religious livelihood, athletes often concern themselves with practice, exercise and dietary regimen, as well as performance-skill maintenance and improvement. Stress levels may be magnified by the expectations of those who watch their every move and by a series of self-imposed expectations (‘self-magnification’), which are based on the premise that improvement in performance will diminish exterior stressors. In this case, athletes might begin to participate in sport for reasons other than entertainment, leisure, camaraderie or enjoyment (the healthy reasons for com- petition) and may instead ‘seek to unload their frustrations via sport making it an escape valve for social disorder’ (Nanni, 2008: 15). Sports chaplains must be prepared to respond quickly to these types of emotional/spiritual/existential crises which, if left unattended, can become crises of faith with far-reaching and chronic negative effects in other areas and aspects of life.

Sports chaplains, regardless of their own religious denominational or organi- zational affiliation, fulfil their share of responsibility in the institutional settings which they frequent, many of which, like counselling and responding to spir- itual and emotional crises, comprise the mainstay of their role. However, there are some responsibilities that are specific to sports chaplains alone. According to Johnson (2008), sports chaplains have six distinct responsibilities both to the individual athletes and to the teams with which they work. These include: (1) displaying and maintaining a spirit of inclusivity for all religious traditions,

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beliefs and spiritual practices: that is, making sure that no athlete in need is excluded because of personal indifference to religious or spiritual belief or practice; (2) balancing the requirements to be both ‘clerical’ or ‘ministerial’ in style as well as academic in educational standards and technique; (3) cultivating relationships which are trustworthy and non-judgemental while maintaining a professional attitude and respecting athlete confidentiality; (4) encouraging introspection and reflection based on ‘big-picture thinking’ or the idea that an athlete ought to view themselves, their performance, and their team as parts of an integrated whole; (5) serving with a ‘mission-mindedness’: that is, realizing that as a chaplain, one’s services are provided at no cost therefore sports chap- lains should not expect regular pay (however, if the team which they work for is large enough, they may obtain travel expenses and have use of office space); and, finally, (6) recognizing the limitations of their role as a chaplain, namely, that they are ‘not in a position to “run the show” [at an athletic event, prac- tice, or otherwise] but to help coordinate the spiritual care and in many cases the psychological support’ of the athletes entrusted to them (Fair and Warden, 2012: 29).

All are welcome

Of the first responsibility of sports chaplains – that of inclusivity – a fascinating critique is commonly put forward by opponents of the idea that there is any common ground between (or any benefit in the combination of) sport and the spiritual life. Why so much talk of inclusion if sport is inherently exclu- sive? In this view, critics fail to acknowledge the needs of the people who animate and give life to sport itself, focusing instead on the nature of the game. Granted, sports are inherently competitive; where there is a competitive game, there must be a winner and a loser (Maranise, 2013). However, there could be no game at all if there first were not athletes to animate the sport and these athletes – human beings that they are – need spiritual and emotional support from time to time. Therefore, in order to ensure that no athlete is excluded from being able to speak to a chaplain openly and receive the appropriate care due to them, they must feel accepted and welcomed for who they already are rather than for who anyone else (coach, parent, chaplain) might wish them to be. While a sports chaplain may be of a specific religious affiliation, he or she is only permitted to discuss, preach, counsel or teach within that faith tradition to athletes who share that same faith. However, the chaplain ought not to be afraid ‘to engage even with players who are atheist or agnostic’ ( Johnson, 2008).

Sports chaplains as academics and ministers

Performing a successful ‘balancing act’ is the second key responsibility of sports chaplains. At any time, the chaplain must be able to switch back and forth between the utilization of their academic training (for purposes of explana- tion, counselling or spiritual assessment) and their clerical responsibilities. The

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academic body of knowledge often covered by sports chaplains will naturally include their chaplaincy training but would usually also include a thorough knowledge of some field within religious studies, be it theology, ministry, comparative religion, biblical studies or even spirituality. Within these stud- ies, typically, the sports chaplain will focus – whether known or unknown to them – on an emerging academic field known as ‘sport spirituality’, the study, integration, comprehension and application of which is vital to the success of their ministry to and workings with athletes. Sport spirituality, as an academic pursuit, has a variety of course descriptions; however, one seems to have become widely accepted within literature on the subject. Mazza (2008: 48) states that ‘a spirituality of sport tends to form athletes in sensitiv- ity towards what is of real and endless value, namely the recognition of “the divine” in sport, gratitude to “the divine” and the building of solidarity and fraternity’. Without question, athletes cannot be athletes forever for eventually age or infirmity weakens all. However, through academic study and careful application of sport spirituality, chaplains can convey the ‘everlasting value’ of sports participation to athletes which has the potential to reach far beyond their active sporting careers. In this way, ‘sport unites people in a common goal’ (Clemens, 2008: 57) and actually becomes a school of life teaching ath- letes by experience a plethora of socio-spiritual growth opportunities. For example, when an athlete faces a disappointing loss against an opponent, they must internalize the errors which led to the loss whether those errors be their own or those of their teammates. From that internalization, they must learn the means of correcting those errors. This process of ‘skill improvement’ teaches athletes something valuable in relation to the skills and attributes of social life, namely, that when faced with a difficult loss (such as that of a loved one), one must internalize this loss, regroup and move forward. Although this is only one isolated example, there exist numerous socio-spiritual growth opportunities in sport (see Clemens, 2008; Maranise, 2009; Parry et al., 2007) which, if properly studied, taught and utilized, allow chaplains to develop ‘a pro-educational stance and an ongoing spiritual cultivation’ within the lives of those with whom they work (Mazza, 2008: 59). Within the ‘balancing act’ of sports chaplaincy is also the non-academic side of their work: that of their clerical or ministerial responsibilities. Johnson (2008) describes the clerical aspects of sports chaplaincy, highlighting the need for the chaplain to be ever- ready and always ‘available for pastoral care – baptisms, wedding preparations, deaths – and . . . a variety of Bible studies’. This ministerial role is often the most common, as it includes their service as spiritual counsellors and advisors. It is vital to remember that the sporting competitions viewed annually by so many in the US whether on television, in-person or even practised in their own lives ‘magnifies only a corner of the sports world; there is also real life’ (Carter, 1996: 157). That said, athletes inevitably face similar life circumstances as those of the general population which require the assistance of a lay min- ister or member of the clergy.

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Building and maintaining appropriate relationships

Cultivating unique relationships with athletes is of paramount importance if a sports chaplain wishes to be successful in ministry. This is their third pri- mary responsibility. What makes these relationships unique is that the sports chaplain must, at all times, be (or at least be viewed by athletes) as trustworthy, non-judgemental and able to keep the contents of personal conversations con- fidential. While it is common knowledge that people are most open, honest and comfortable around those whom they can both relate to and trust, several studies also evidence this fact. For example, Axner and Nagy (2013: 3) argue that ‘in a climate of trust, people are a whole lot more likely to tell you what is on their mind’. In a similar vein, when an athlete seeks spiritual counsel from a chaplain, they may often be seeking guidance related to deeply personal mat- ters of faith (such as actions committed which they may consider sinful and for which they often may feel ashamed). In such instances, the athlete needs to know that the chaplain will not judge them for their actions nor will the con- tents of their private consultations be disclosed. To that end, this area of sports chaplaincy has raised many eyebrows in the academic community regarding whether or not chaplains should be able to administer any sort of counselling to athletes should they not possess licensure for professional or pastoral counsel- ling. Despite these concerns, an important distinction must be made between legal confidentiality in counselling (such as conversations in which one might engage with a licensed professional counsellor, a masters’ level practitioner who uses ‘talk therapy’ and ‘coping skills’, or a psychologist, a doctoral level clinician, who may diagnose disorders and seek to offer cognitive behavioural therapy or refer individuals to a psychiatrist from whom they could obtain medication to aid in treating their conditions) and privileged communication. Confidentiality may best be described as an ethical decision not to reveal what is learned in the context of a professional relationship without the consent of the counselee unless statements made during a session indicate a credible threat to the safety of others (Fair and Warden, 2012). On the other hand, privileged communica- tion ‘is the same as confidentiality but is codified in law’ (Levicoff, 1991: 141). Levicoff goes on to elaborate: ‘Under a privileged communication statute, a minister [or chaplain] acting in his professional capacity as a spiritual advisor cannot be forced to reveal the content of confidential communications to any outside party, including a court of law’ (ibid).

In the US, ‘privileged communication is a legally defined class of confiden- tial communication which is immune from court testimony’ (Lyons, 2001: 34) through which an individual can discuss concerns, personal issues or actions which they consider sinful with either a lay minister or clergyperson, either of whom may serve in the role of chaplain. Current legal regulations in-place in the US extend the protected status of privileged communication to any lifestyle coach, counsellor or lay-chaplain so long as they ‘first agree or contract with the client not to discuss the contents of the meeting with any third-parties unless appropriately referred’ (Lyons, 2001: 96) when the situations expressed

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by the client are beyond the reach of competence of the person performing the counselling.

Only lay-persons serving as sports chaplains in the US would be required to agree or contract with the client in writing in order to ensure the protected status of privileged communication. Ordained members of the clergy are exempt from having to do this and are still guaranteed such protected communication ‘based on the premises that free, honest, uninhibited communication between certain parties creates healing’ which is a primary or expected role of a clergy person ‘serving in the capacity as a spiritual advisor or confessor’ (Lyons, 2001: 96).

Having the assurance of privileged communication would undoubtedly pro- vide an athlete seeking the assistance of a chaplain with the sense of a more sig- nificant ‘climate of trust’ thereby allowing the athlete to feel more comfortable discussing vulnerable issues with the chaplain concerned. For their spiritual, emotional and existential needs, ‘athletes also place tremendous trust in their chaplains’ (Waller, Dzikus and Hardin, 2008: 119), finding in them people who are simultaneously ‘readily approachable and totally trustworthy’ (Moore, 2007). In these arguments, it is clearly illustrated ‘that sport chaplains may serve as spiritual leaders, counselors, mentors or any combination of the three’ (Dzikus, Hardin and Waller, 2012: 288) and can be most successful in those functions by cultivating a ‘climate of trust’ with the athletes who seek their pastoral care.

To inform but never with intention to conform

Fourth in the list of key responsibilities for nearly all sports chaplains is never to proselytize or to inform the athlete about how they might think or feel but to guide them to make such discoveries about themselves for themselves. Through encouraging introspection, the sports chaplain serves as a guide to help the ath- lete navigate the significance of their own thoughts and feelings as they pertain to their personal and professional lives. This responsibility is certainly one which is critical to the role of the sports chaplain because, as previously mentioned; sport is a human activity (Mazza, 2008) and to that end, is never played out in a social vacuum. Sporting activities – even those which are seemingly (and are argued by many to be) individual sports such as golf, wrestling, swimming or weight-training – are, in fact, collective in the sense that, although the individual competes on their own, others still compete with them, against them as their opponents, they have families and friends who support their efforts and, lest we forget, spectators, who constantly critique their performance for good or for ill. Because sport is a collective enterprise, it becomes the charge of the chaplain to guide the athlete in their processes of introspection into a realization that their participation in sport is always part of an integrated whole. Kerrigan (2008: 25) argues that ‘rather than individual success, the importance of contributing to a group effort is emphasized’. In this sense, an athlete’s realization that his or her individual success contributes to the success of an entire club, family or social unit can magnify the joy they experience in such successes. Further, when an athlete is unsuccessful, the stressors or burden of guilt that they may experience

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from the loss may be mitigated by the realization that their club, family, or social unit is a sort of ‘de facto support system’. This responsibility of the chaplain becomes vital as he or she prepares athletes for successful contributions to soci- ety beyond merely those of entertainment. Through guided interior reflection of an athlete’s performance, personal life, spirituality, morality, work ethic, weak- nesses and strengths, the chaplain serves to reveal to the athlete their ‘potential for positive formation of life skills in other areas such as family, community, and work’ (ibid) thereby allowing them to see their sports participation as part of life’s much ‘bigger picture’.

A ‘call’ to service, not simply a job

Common to all chaplains, regardless of their area of specialization, whether it be military, hospital, school, law enforcement or even sport, must be the ever- present awareness of their ‘mission-mindedness’: that is, the fact that chaplains serve at the request and needs of others. Johnson (2008) explains of sports chap- lains specifically that, ‘none of us [chaplains] are paid by the teams’ they serve, but rather are ‘on-staff ’ through chaplain organizations and are ‘attached’ to a particular team in which their services are requested, invited or needed. That said, many sports chaplains ‘are responsible for developing their own funding base’ (see Fellowship of Christian Athletes, 2009: 59). Fundraising is impor- tant to the non-profit, mission-minded, nature of the chaplain’s work. Though some sports chaplains may travel with their teams for free (on-invitation by coaching staff) and may be offered other perks for their work including free meals and team apparel, chaplains must never neglect their mission of service to all athletes in need (even if these are athletes on an opposing team), nor must the chaplain develop any attitudes or expectations which might other- wise be deemed unethical. Although different sports chaplaincy organizations may hold their chaplains to separate, yet carefully regulated and supervised, standards of accountability and ethics, each club or sporting institution may also ‘establish limits on what a chaplain should be doing in association with the team’ (Waller, Dzikus and Hardin, 2008: 115). These limits, standards of profes- sionalization and lines of accountability reinforce the reality of a chaplain’s duties and responsibilities in service to others rather than for the benefit of self. It can be argued that the results of a sports chaplain’s work and ministry is, in itself, its own form of payment and reward. Constantini (2008: 94) argues that the work of the chaplain ‘is that of accompanying, orienting, coaching [ath- letes, coaches, and spectators alike] in sacrifice, giving them hope, and helping them to constructively build their life project’. For the chaplain, knowing that they may have in any way positively contributed to the course and direction of one of their athletes’ lives becomes not only their motivation to continue in their service but simultaneously allows for the enrichment and improvement of their own lives (Holm, 2009). While it is of great importance that a chaplain never neglects their mission and service, it is equally important that they do not allow themselves to become ‘enslaved’ to or by any athlete, coach or (club) staff

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member or that a state of dependency is created between themselves and their athlete(s). Chaplains may voluntarily assist other support staff such as managers, equipment distributors and the like, however, while being humble and genuine in one’s endeavours, a sports chaplain must also be realistic. The sports chaplain provides a service, not a right or entitlement. Therefore, if the service of the chaplain is being abused or distorted by any athlete(s), coach or member of staff at the institution concerned, the chaplain ought to declare this conflict with their organizational authority as well as with the head coach so that the issue might be resolved. Service must at all times remain voluntary – both for the chaplain and those who seek, genuinely, the chaplain’s assistance.

Serving in and out of bounds

The final of the six major responsibilities of sports chaplains is a clearly defined understanding of their own limitations. Chaplains, of any service coverage, are ‘not in a position to “run the show’ ” (Fair and Warden, 2012: 29). In the context of sport, this means that a chaplain ought not to overstep his or her boundaries and attempt to assert, for example, their coaching insights or opinions on player performance but should be, most of all, a sure, strong, steady and resolute pres- ence. While it may seem as if the chaplain is merely an isolated figure or one that should fade into the background until called upon, the exact opposite is true. The presence of the chaplain at all or at least many of their team’s events (practices, meals, games) ‘will create an identity among the coaches and the players’ (Fellowship of Christian Athletes, 2013: 9; see also Lipe, 2006, 2013). Once the chaplain has established a reliable, trustworthy and credible identity within the context of the team, they can maintain a presence without neces- sarily being present physically or visibly. In other words, over time the team members and coaching staff will become aware that they have a resource at their service should the need arise. Finally, while there is certainly something substantial to be said about the importance of a chaplain being present for those they serve, it is also true that a chaplain ought to be active in their service and ministry even when not actively called upon by an individual athlete or team of athletes or coach, so long as this is clearly within their limitations.

The continuation of sports chaplaincy

Before concluding, it is important that a call be made for further research into this sorely neglected field. To date, there has been some work carried out around the vitality and usefulness of sports chaplaincy (cf. Dzikus, Hardin and Waller, 2012; Gamble, Hill and Parker, 2013; Waller, Dzikus and Hardin, 2008, 2010). However, given the rapid rate of growth in the number of both profes- sional and volunteer sports chaplains and the formation of host agencies and organizations, more research is necessary. As previously discussed, the realm of sport provides numerous opportunities to bring together for the common good

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individuals within our own nations. This coming together to participate or to witness at various sporting events has become a phenomenon throughout the world, especially as it pertains to soccer, which is the sport with the largest international following. In an increasingly unpredictable economic, political, social and cultural climate, maintaining normalcy in life is crucial to positive holistic health and human well-being. Because sport is not automatically gen- erated for our entertainment but is done so by human beings, it stands to rea- son that those who animate and give life to this form of normalcy (in that it brings people together for a common purpose and, in many cases, has a sort of cathartic effect), also need the support of others to ensure their own sense of normalcy. To this end, sports chaplains serve in a foundational way to enhance the world of sport in all its various guises.

Conclusion

In conclusion, though the idea may seem farfetched to many, if athletes were to become so overburdened by the stresses of their performance (and related lifestyle factors) that they became a threat to themselves and others, what would become of sport in our own nations and throughout the world? What would become of this unifying force that brings so many people together? Imagine if multiple or all major sports organizations went on strike (or were punished for unethical behaviour by sanctions, as they have been in the past) simultaneously. Already, the world of sport, while incredibly valuable in terms of economic and social stature, stands in need of special attention as Kerrigan (2008: 25) notes:

The temptation to ‘win at all costs’ dominates sports, as evidenced by the current scandals of athletes fixing results for gambling purposes, using ster- oids and other performance enhancing substances, and the temptation to beyond commercialize sports so that athletes and spectators alike are seem- ingly reduced to commodities and exploited for financial gain.

Alongside such issues, reports of athlete lifestyle behaviours which appear in the media can, if allowed to go unchecked, pose threats to common civility and morality. The use of sports chaplains could certainly be instrumental in the resolution of such concerns as well as the maintenance of normalcy in the lives of athletes themselves. In turn, sports chaplains may well serve a vital role as first responders to any emergency which may take place at an athletic institution or event. While such occurrences are rare, the greater role of sports chaplains within both the emerging interest and practice of holistic care would certainly be the implementation and continual maintenance of ‘an “ethical mentality” in sport that is capable of producing coherent acts and positive and virtuous dispositions’ (Mazza, 2008: 43). In this way, the sense of normalcy which sport as a whole provides to the international community is able to remain free from disruption.

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