Parish Futsal: A Technical–Educational or Pastoral Challenge? Notes on a Multiple-Case Study in Rome

Abstract

This article aims to present a multiple-case study of parish sports clubs affiliated with the Centro Sportivo Italiano (a Catholic-inspired sports promotion body), present in the Rome area. The purpose of this research is to explore whether there is a relationship between futsal activities and the parish pastoral project. It was a qualitative study that, after listening to key informants, conducted group interviews with some coaches (13) of the teams linked to the parish. This research brought out what the elements of distance between the sports groups and the parish community are, as well as what the strengths may be for the integration of the sports education project within a pastoral dynamic. Two lines of interpretation of the data in pedagogical-improvement terms were also provided: one of a deductive nature and one of a hermeneutic nature.

1. Introduction

Sports have been a central cultural theme in Italy from the 20th century to the present day. During the fascist era, it was often exploited in an oppressive and authoritarian manner, especially in football (Martin 2004), while at other times, it flourished as a free and creative expression, serving the individual. This considered, sports have consistently been regarded as an educational practice, deeply rooted in the cultural legacy of the Greek concept of paideia, which has influenced European culture over the centuries. In contemporary Italy, sports are now considered not only an educational practice and a value but also a fundamental right. The recent amendment to Article 33 of the Italian Constitution states, in fact, the following: “the Republic recognizes the educational, social, and promotional value of psychophysical well-being inherent in sporting activity in all its forms.” (Gazzetta Ufficiale (G.U.) 2023).

In contemporary Italy, Catholics have seen sports as a means to physical health and the soul’s holiness. A few examples of this are the Fasci (Italian Federation of Catholic Sport Associations), constituted in the pre-fascist period (1906), the CSI (Italian Sportive Centre), which in the 1970s became autonomous from Azione Cattolica, up to the current office of sports in the Italian Episcopal Conference (Monaco 2023). Looking at data going from the post-war period to the 1990s, it is noticeable that there was a cultural climate favorable to the Catholic Church, probably due to the 40 years of the Christian Democratic party being in power (Scoppola 2006), and thus the Christian culture and sports culture were very close. Today, this is no longer the case.

Francis (2014) states that “today we are no longer the only ones who produce culture, nor the first, nor the most listened to. We therefore need a change in pastoral mentality”. Nine years later, this was the opening statement of the first number of “Cultures and Faith” (2023), a journal of the Dicasterium de Cultura et Educatione. In the same issue, one also finds the conference “Deporte para todos: repensar el futuro del deporte tutelar la dignidad de todos” and a paper by a member of the Dicastero (Sanchez de Toca 2023). The interest shown towards this issue underlines that sports need to undergo some changes for them to stay a cultural and pastoral tool. Hence, the title of this article: is futsal in the parish merely a matter of technical and educational development—teaching both technical skills and ethical values, as the noble Greek tradition intended—or can it also serve as a pastoral tool in today’s context?

Currently, the FIGC (Italian Football Federation), the main body for promoting football in Italy, presents the sport as an educational means within the youth and school sectors.1 What makes different, thus, a purely technical and educational approach to sports from one inspired by Christian values? Although they share several points of contact, “pastoral care and education are not the same thing, both in form and substance” (Tonelli 2008, p. 846), and this article aims to highlight those differences. This research was carried out within the Diocese of Rome and unfolded in two primary phases. Initially, essential information was gathered from key informants. Following this, meetings were held with representatives from five sports organizations in the Rome area that participate in a league called the Oratorio Cup, organized by the Italian Sports Centre (CSI). After analyzing and coding the data using MAXQDA 2020 PRO—some results of which will be discussed in the following paragraphs—we decided to interpret and use the findings to design a course of action, seeking to ensure that futsal in the parish can once again serve as a pastoral tool for the parish community and the local area.

2. The Explorative Study: Methodology and Tools

This study adopted a qualitative approach with explorative goals. This means that it did not have explanatory purposes; rather, its results can be used as a starting point for a broader study to better underline those criticalities and potentialities emersed here (Coehn et al. 2018, p. 379). This is confirmed by the tools employed to gather data, that is to say, the semi-structured interviews with key informants and the group interviews with the parish representatives. All of those sections of the interviews reported here have been translated by the author of this paper.

Due to this, one of the limitations inherent in qualitative research becomes evident in this investigation: the processes of data collection, analysis, and interpretation “may not always be as apparent and transparent as a reader may desire” (Altheide and Johnson 2011, p. 1102). However, this can also be considered an advantage for scholars and practitioners interested in the topic who are willing to explore it further. The analytical model employed was grounded in the identification of structuring themes of experience, as described by Van Manen (1990). This encompassed both the professional experiences of key informants and the experiences of parish sports teams. The coding process was facilitated by MAXQDA 2020 PRO, which allowed for an initial broad categorization followed by a more refined coding stage. The primary findings and interpretations resulting from this process are presented in the third section of this work, organized into two main macro-areas.

2.1. The Key Informants

When conducting research, it is crucial to engage with experts whose professional and academic backgrounds place them at the forefront of educational design and practice related to the research topic. For this reason, we decided to involve and work with three key informants.

The first is the director of the office of the youth ministry of the Roman diocese, with whom we discussed the topic of Pastorale in general and, more specifically, of the youth ministry. As he himself stated, the youth ministry is very keen on organizing sporting activities for young people, in accordance with what Francis argued at the end of the Synod on Young People:

The Church should not underestimate the potential of sports for education and formation, but instead maintain a strong presence there. The world of sports needs to be helped to overcome some of its problematic aspects, such as the idolization of champions, subservience to commercial interests and the ideology of success at any cost. At the heart of the experience of sport is “joy: the joy of exercising, of being together, of being alive and rejoicing in the gifts the Creator gives us each day”.

(Francis 2019, art. 227)

If sports are considered a tool of youth pastoral work, then there is also a pastoral focus specifically dedicated to sports. For this reason, representatives from the Diocesan Office for the Pastoral Care of Leisure Time, Tourism, and Sport were chosen as the second key informants. This office recently released a document titled “Compendium for the Parish Sports Group” (Diocesi di Roma 2023, p. 1), which highlights a critical observation: “until today, many parishes in the diocese have neglected a pastoral care of sport.” The document emphasizes that the time has come “to initiate change, which must be driven by an educational project capable of welcoming, guiding, training, and instilling hope.”

Lastly, the president of the CSI of Rome was the third key informant and probably the most important for his professional curriculum. Besides being a manager, Daniele Pasquini (2005, 2021, 2023) is interested in both the pastoral and ethical dimensions of sports. His writings inspired most of the questions asked in the interview. Some of his responses to the interviews collected in this research were important keys to the interpretation and discussion of the other data as well.

Quotations deemed relevant are cited as follows:

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Youth ministry office = K1

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Pastoral sport office = K2

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CSI Rome = K3

After the interviews with the key informants were carried out, we defined the questions for the group interviews with the parish sportive groups.

The directors of the diocesan pastoral offices in Rome and the president of the CSI (K3, the only informant who authorized the publication of his name) signed an informed consent before the interview stating their role. Of course, the 13 futsal school coaches interviewed also signed an informed consent guaranteeing their anonymity.

2.2. The Case Study: Sports Clubs

As the next step of our research, we conducted a multiple-case study to explore the experiences of coaches and directors of parish sports groups. The case study approach (Yin 2017) was chosen as the most suitable method to address the questions raised in this paper and to gain a deep understanding of real-world situations. While case studies do not require strict sampling rules, we decided to focus on parish futsal teams with at least two categories competing in the CSI futsal tournament, the Oratorio Cup. The choice of futsal was driven by its status as the primary leisure activity within the parish, as well as football’s cultural significance in Italy. Specifically, we selected five parish teams from various parts of the city, including two from the suburbs of Rome, all of which were registered with the CSI and had been playing on church-owned fields for at least five years.

For reasons of anonymity, it was decided not to name the teams involved but to only identify the areas. The quotations deemed relevant are cited as follows:

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Parish suburbicarian diocese 1: T1

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Parish Rome South: T2

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Parish Rome North: T3

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Parish Rome Centre: T4

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Parish suburbicarian diocese 2: T5.

3. The Research Context: Roman Diocese, CSI, Parish

To fully appreciate the findings of this study, it is essential to understand the context in which the research took place—including people, organizations, and offices. In this investigation, the context serves to ground the analytical framework. However, the results themselves contributed to the description of the context, thanks to the unique elements emerging from the interviews themselves. Hence, this section will anticipate some of the results to clarify the complexity of the Roman diocese for the benefit of the reader.

In particular, by uncovering the context, readers can gain insight into how the transition from a technical–educational approach to a pastoral one within the ecclesiastical setting of Rome is not only desirable but also challenging to achieve.

3.1. The Complexity of the Roman Diocese (Within and for the Diocese)

The Roman diocese is a peculiar one: it is the papal see, oversees a city of 3 million people (Roma Capitale 2024), and has strong ties with the other diocese traditionally called suburbicarian. It is among the most complex in Europe.

Very recently, Pope Francis (2023) issued a document to reorganize the Roman Vicariate, the administrative and pastoral center of a diocese that includes 334 parishes. In this document, the Pope asks the Roman Church for a missionary change [art. 3] and an enhanced ‘testimony’ [art. 4]. It is in accordance with this rationale that the two diocesan offices were enlisted in this research project: the youth pastoral office and the office for the pastoral care of leisure time, tourism, and sports [art. 33].

Two key elements arose in the interview with the representatives of these two offices. First, a difference between pastoral care within the diocese and of the diocese:

“Specifically, I would distinguish between pastoral work within the diocese and pastoral work of the diocese, as this distinction is crucial. Pastoral work of the diocese […] refers to aspects such as offices, services, and the administrative contexts of the curia […] In contrast, pastoral work within the diocese engages with the territories. Let us therefore attempt to address this distinction in two parts.”

(K1)

Furthermore, K1 adds the following:

“Of the diocese, the office collaborates harmoniously with the pastoral office for tourism, sport, and leisure. However, the feedback I often receive from the territories suggests that these are not always environments conducive to faith-based education. Frequently, there is no real alternative offered; for instance, stadium dynamics—where a father supports his son merely to excel—can create an atmosphere that seems anti-pastoral care, almost an “anti-gospel.” […] So, I would say that of the diocese is better than that within it; perhaps because it is more complex or I feel less connected to it.”

(K1)

In the dual dynamic of pastoral work within and of the diocese, youth pastoral care also embraces sports as a crucial element, given its significance to young people. If ‘pastoral work is not an external action, but an action that arises from the verb [...] to inhabit’ (K1), then it is essential to inhabit that context, to sow the seeds of the Gospel, or rather, to recognize and nurture the Gospel’s presence where it already exists (K1).

The second aspect is the role of sports within the Diocese of Rome and the mandate of the Pastoral Office for Sport, which is integrated at the organizational level of the Vicariate among the offices related to the hospitable and ‘outgoing’ Church. The compendium of this office, echoing the document Giving the Best of Yourself (Santa Sede 2018), states the following:

In sport, there is an aspect of redemption when respect for human dignity is prioritized and sport serves the growth and integral development of the person. However, the Church does not merely encourage qualified sports practice; it seeks to be ‘inside’ sport, viewed as a modern Courtyard of the Gentiles and an Areopagus where the Gospel is proclaimed.

(Santa Sede 2018)

In line with this principle, the office has two main objectives: (a) a pastoral objective in the strict sense, focusing on evangelization (with respect for all beliefs) and an effort to create communion (K2); and (b) a technical objective, which may initially seem more sterile or arid. However, this technical aspect is vital as it provides structure to pastoral action, ensuring that educational services align with the laws of sport, canon law, and the ecclesial and territorial reality. The convergence of technical consultancy and the proclamation of human and Christian values in sports has been described by the office’s representatives as “being close” to parish sports groups and as a “manifestation of love for the community and the territory” (K2). At the same time, it is important to note that this resource—this drive to engage within the diocese—is not always well received, particularly by parish priests who, as we shall see, sometimes fail to recognize the importance of parish sports activities or to communicate the existence and initiatives of this office.

3.2. The CSI of Rome and the Oratorio Cup

The CSI (Centro Sportivo Italiano) is a Christian-inspired organization that has received multiple civil recognitions, including designation as a sports promotion body by CONI (the Italian National Olympic Committee). Specifically, the CSI’s territorial committee in Rome, with a deeply rooted history in both sports and Christian traditions in the capital (Monaco 2023), is currently the third largest committee in Italy, boasting over 400 affiliated sports clubs and more than 90,000 members (K3; CSI-Roma 2024). While not all sports clubs affiliated with the CSI are explicitly Christian-inspired, they all endorse the human and sporting values outlined in the CSI manifesto.

The CSI of Rome played a significant role in this study for two main reasons. Firstly, the organization, through its president, was instrumental in advocating for the reactivation of the Office for the Pastoral Care of Sport within the Vicariate of Rome during the diocese’s internal reorganization. This initiative aimed to establish an active connection with the local Church concerning the sports activities conducted within parishes. Secondly, the CSI of Rome has shown a strong commitment to developing structured sports programs within parish settings. These programs are not merely occasional or recreational but are properly organized sports activities that emphasize continuity—encompassing training, competitions, and championships—hallmarks of the broader sporting world. Within the CSI-Rome, there exists a ‘Parish Commission’ that is responsible for both administrative functions and on-the-ground organization of various sports activities. For the purposes of this research, we have focused on the Oratorio Cup, described as “a circuit exclusively for parishes” (K3), which exemplifies the successful reconciliation of parish ‘timings’ and ‘logistics’ with the scheduling and bureaucratic demands of ongoing sports activities. To achieve this, flexible championship formats were devised, and measures were implemented to shield parishes from burdensome sports management costs, such as those associated with referees and sports facilities. Simultaneously, the commission emphasized parish co-participation in the CSI’s broader mission, including initiatives like coach training, executive training, and the development of self-refereeing skills.

Established in 2003, the Oratorio Cup championship has seen a steady increase in participation over time. The head of the CSI Parish Commission in Rome wrote to me in an official email stating that in the most recent 2023/2024 season, 62 parishes participated, fielding a total of 208 teams across various categories, encompassing 2558 athletes. This championship represents a fertile ground for pastoral work in sport, as it is aligned with the CSI’s commitment to fostering educational outcomes through sports activities.

3.3. The Oratory

The Oratorio Cup championship evokes the idea of oratory, a space for kids, teenagers, and young people affiliated with a parish or living in the territory. To fully understand this educative context, we briefly need to look at its history in Italy.

The subject of the oratory is an educational and pastoral issue that accompanied Italian social changes between the 19th and 20th centuries. Traditionally, two main models have been taken as references: that of Filippo Neri and that of Giovanni Bosco. The first one reflected the charisma of another century, in which the oratory was considered as a “hortus conclusus in which young people were gathered to fulfill their religious duties and spend some of their leisure time, to avoid the risk of moral corruption” (Alfieri 2019, p. 70). Filippo Neri’s ideas were a reaction to the social and moral issues he had to deal with during his time. While having some points of contact with the Philippien Fathers, the Salesian Model was more welcoming and open to society, less formal in structuring its spaces and organizing its activities, yet remaining an alternative model of ‘moral prevention’ (Braido 2018).

Currently, the oratory, while reserving some charismatic characteristics, is based on the common pedagogic characteristics dictated by the Conferenza Episcopale Italiana in its capacity as overseer of the youth pastoral office (https://giovani.chiesacattolica.it/; accessed on 14 September 2024).

What is interesting is that as a pedagogic context, the oratory has been attracting the attention of non-ecclesiastic realities, too. As noted by Castaldi (Castaldi 2019), the pedagogic offer of the oratory has been evolving in Italy so much so that it has become the object of study (Falcinelli and Moschini 2016) in non-religious universities, to the point of envisaging its own pedagogy for those areas in which family plays a fundamental role (Acerbi and Rizzo 2016).

4. Data Analysis and Coding

Following the analysis and coding of the data, the codes were grouped into two categories: (a) positive aspects of including sports in pastoral projects and (b) critical aspects. We believe that this approach can provide a response to the research question of whether and how futsal could be both a pastoral and educational activity within the parish. Pedagogical theoretical–practical categories are grouped within these thematic areas.

4.1. Reasons for Separation of Sports from Pastoral Care

In this paragraph, we will attempt to pinpoint the reasons why a team playing in a parish is not included in a pastoral project. The intention is not to imply that educational football is not there proposed but rather to suggest that sporting activities are not presented as useful tools for the development of a faith journey within both an individual and a community.

• The “manager” priest

The first point concerns the purely organizational relationship with the priest. While he is well liked by the team and frequently interacts with the children while they play, his role is more aligned with ensuring that everything is in order, such as verifying that the pitch is closed or that the lights are turned off (T1). However, he does not assume a pastoral role within the football school. The reasons for this could vary: he may be preoccupied with liturgical duties, logistical responsibilities, or other activities (K1); it is possible that sports pastoral care was not thoroughly covered during his presbytery training (K2); or he may simply not view sporting activities as an integral part of the pastoral mission, sometimes perceiving them primarily as a source of revenue through the rental of the pitches.

• No offer in pastoral training

None of the parish teams we encountered offered specialized training in sports pastoral care. On the contrary, some were keen to emphasize that sports and church are two distinct entities connected only by the physical presence of sports fields (T2). Moreover, only four out of five teams were aware of the diocesan office for sports counseling, suggesting a general acceptance of this separation. While various training programs in sports pastoral care and by the CSI are offered (to which ‘the same people always participate in’ K2), there is a prevailing notion that Christian inspiration is not a significant component of the sports program. As one coach pointed out, “to revisit our earlier discussion: the church merely provides the field, but never—at least not this year—to engage with the footbal team. Even the CSI focuses on sports, the situation, everything, but never, as you mentioned, at the level of the church.” (T2)

It must be noted that within the football schools surveyed, the pastoral approach is neither clear nor explicitly articulated. There is no communication regarding why the Catholic Church, particularly the Diocese of Rome, views sports as both pedagogical and pastoral tools. This raises a critical question: if the parish priest is pastorally disengaged from sporting activities and the pastoral message remains unarticulated, how can we expect parish teams to develop educational leaders who embrace the Christian dimension of sport? K3 highlights that one significant reason for the lack of pastoral engagement in sports is “the absence of witnesses—individuals within the parish who are expected to primarily embody and testify to the faith”. It is important to clarify that the intention is not to advocate for a confessional approach to sport; “it is not that we need to proselytize for Catholicism” (K2). Rather, the goal should be to “bring faith closer through the sporting discipline, which shares many commonalities with faith” (K2).

• Futsal is only a sporting activity

As emerged from some interviews, the greatest risk is that futsal becomes merely an accessory to community life, serving as an attractive activity that draws in large numbers of participants, including non-believers, but primarily as a means to maintain social harmony and adhere to the norms of coexistence. There is an implicit expectation that football activities will not conflict with other parish events, particularly catechism and mass. However, this often results in superficial interactions, where individuals coexist without truly connecting; in some cases, “the priests and the sports community within the parishes do not even know each other, as if they operate in parallel” (K2).

This ‘detachment’ (K1) effect creates a scenario where the parish community risks being perceived as a mere ‘condominium,’ governed by rules designed to appease everyone but lacking the genuine sense of community that is the cornerstone of pastoral care.

In this context, football within the parish is viewed as a service to the community, offering a sporting activity particularly valuable in areas with limited alternatives or where social poverty prevents families from accessing private clubs. However, it remains a social initiative rather than a central element of the pastoral mission. This is further evidenced by the fact that in some Roman parishes located in affluent areas where social needs are less pressing, parking lots have been constructed in place of futsal pitches (K1).

4.2. Elements for the Inclusion of Futsal in Pastoral Care

The research conducted has also highlighted several positive aspects, both in terms of pedagogical practice and the pastoral framework. This section aims to explore how the football school can be effectively integrated into a pastoral narrative, thereby fostering both human and Christian development, as well as a sense of belonging to the community. The goal is for each sports group to be able to proudly declare: “this is the church team!” (T4).

• Football Team and the Oratory: An Important Relationship

One key element that has emerged is that when a team is structurally connected to the oratory, it becomes easier to imbue it with a pastoral dimension. Whether this connection is explicit, with the football school operating as a direct activity of the oratory (T3), or implicit, where the oratory functions more as a ‘place’ with loosely structured activities (T5), these links are nonetheless crucial. In this way, sporting activities within the context of pastoral ministry, particularly youth ministry, can also serve as an educational offering (Francis 2019, art. 218).

The testimonies collected suggest that this connection also facilitates the integration of various activities. For instance, as T5 noted, the older members of the team often participate in other parish activities, such as serving as entertainers during the summer oratory, helping with the soup kitchen, or with the preparation and logistics of the parish feast. T3 further describes this as an exchange (rather than a competition) between different facets of parish life: “Playing here on Sunday with the scouts, making friends... In short, you build a relationship where football, school, friendship, and church all become interconnected.” (T3).

A third important aspect is that when the football school is part of the oratory’s activities, the faith component is clearly integrated from the beginning. While no one is required to be a believer to play futsal, those who choose to participate in the parish futsal program understand that there will be moments of community and prayer throughout the year. The pastoral element is openly communicated within the sports proposal. Therefore, when a coach says, “for Easter and various events, I was able to bring kids who did not usually attend church to church. For me, that was a win” (T5), they cannot be accused of having a hidden agenda. Futsal, like other oratory activities, is also intended to support or affirm a Christian choice.

Moreover, just as there are sons and daughters on the field and parents on the sidelines during games, the time for prayer can also extend to the families. For example, “On the 31st, there are no activities because there is mass in the oratory. So, it is not an obligation, but perhaps it is seen differently; it is a ‘welcome,’ inviting everyone, not just the children, but us parents as well” (T3).

This Oratorian dynamism operates on two levels: a social and territorial one through the involvement of families, and a pastoral one that emphasizes the value of community—especially the role of the pastor—and embodies an “outgoing church” model, serving as both a space for pre-evangelization and a welcoming environment for people of different beliefs.

• Active Participation of Families

During an interview, a coach remarked, “I think the family is at the heart of the church” (T5). This observation opened up an interesting discussion about involving parents in the futsal team. Beyond the physical and psychological benefits that any sport provides, which naturally improve relationships, it was emphasized that football is not just what you see on TV or in stadiums; it can also be a means of bringing people together and having fun. In a country like Italy, where football can sometimes be a point of contention between spouses, sharing the same sport has introduced a new topic of conversation at the dinner table, one that was once seen as the exclusive domain of men and their sons.

Furthermore, families can be involved not only in playing but also in team leadership, referee training, and organizing events or celebrations. The football team fosters a sense of belonging that goes beyond mere fandom, encouraging co-participation in an educational mission—and for believing families, a pastoral mission as well.

The pronounced educational orientation of parish futsal serves as the foundational premise. In the interviews conducted, issues commonly referred to as “parental challenges,” which might be prevalent in other football teams driven by a competitive ethos, are notably absent. Instead, the concept of “family” frequently emerges as a descriptor for the sporting atmosphere. This can be attributed to the clarity of the educational mission, wherein football is fundamentally regarded as an educational instrument. Equally clear should be the articulation of the “value framework [...] that are Christian values” (K3).

In this regard, families, whether through direct participation in the sport or by assuming various responsibilities within the team, contribute to enriching the quotidian experiences of both their children and themselves. While sporting activities may not always yield transformative outcomes (though occasionally they do), the element of continuity inherent in this model plays a crucial role in fostering equilibrium in the lives of families and the wider community.

• The Football School as a Pastoral Activity Recognized by the Ecclesiastical Community

When addressing pastoral concerns, the ecclesiastical community plays a pivotal role as it “thinks, plans, acts, proclaims, celebrates, builds, and allows others to experience God’s love for everyone and His passion for each person’s life” (Pinna and Tonelli 2011, pp. 21–22). For parish football to truly embody this vision, the ecclesiastical community must acknowledge and affirm the educational significance of the football school. Otherwise, there is a risk that the football school “may become a mere extension […] and one might ask, how can it foster a true sense of community?” (K1). The situation becomes even more challenging if the priest fails to recognize its importance.

Fortunately, three out of five coaches feel acknowledged by the community for several reasons: (a) the role of the coach is primarily educational, akin to that of catechists (T4); (b) some key contacts within the football school are also members of the pastoral council (T3, T4, T5); (c) some coaches/directors are involved in other parish activities beyond the football school (T3, T4, T5); (d) they maintain a close relationship with the parish priest or the parish group (T3, T5); and (e) families who attend the parish express gratitude for their approach to sports, which aligns with the developmental needs of the children (T1, T2, T3, T4, T5).

• A field for pre-evangelization

Even when practiced in a parish, sports do not require a specific religious belonging. Contrary to other Italian educational institutions, which while not being born as a Catholic movement (like the Scouts) had been ‘catholicized’ by statute and are thus considered a place of special Christian formation, parish futsal does not.

Futsal can be seen both as a playing field and as a pre-evangelization field. The promoter of such an idea was Pasquini, whose words are quoted as follows:

I view sport as an integral part of pre-evangelization, that is to say sport prepares the ground. In the introduction to Giving the Best of Oneself, a document from the “Dicastery for the Laity, Family, and Life”, Pope Francis emphasizes that “sport, first and foremost, is a place of encounter, and creates a culture of encounter.” […] Pope John Paul II described sport as a bridge between the Church and the street, and in a similar way, the oratory acts as a bridge too. Sport, like the oratory, functions as a means of engaging with the world. Pope Francis frequently speaks of “outgoing Churches,” and sport exemplifies this concept by enabling the ‘going in/going out’ mutual exchange—sometimes we go out to play at someone else’s place, and other times they come to ours. This creates a concrete possibility for interchange, going beyond mere philosophy. Sport serves as a meeting place. As Cardinal Ravasi would say, sport is the modern Courtyard of the Gentiles, where people come together, fueled by a shared passion for sport, and find common ground. This is the first step.

On 2 January 2021, when Pope Francis was interviewed by Gazzetta dello Sport, he was asked, “So, are we ready for an encyclical on sport? Will you write one for us?” He responded, “But what is the point of an encyclical? There are already Olympic values.” This was not just a casual remark! […] The Olympic values have a clear Christian Thomistic foundation, making it evident that proposing the values of sport already establishes a groundwork conducive to Christian virtues. This is precisely the pre-evangelization I was referring to earlier. St. Paul, for instance, used the metaphor of sport to communicate effectively with the Greeks, bridging what were essentially two different worldviews. After being beaten and expelled from the Agora, he employed the metaphor of sport to engage in dialogue with the Greeks. I believe that sport is more than just a metaphor; it is an experience that can be deeply and authentically lived in a Christian way, starting with sport itself.

(K3)

For this reason, sports “gather people”. As we have seen in the preceding paragraphs, the numbers shown by the Oratorio Cup are quite interesting, even more so if one thinks that there is a family behind each and every athlete. Sports can be a moment of proposal and proclamation and not of renunciation to follow more ‘solid’ parish activities, like catechism, scoutism, and ministers’ group. When futsal is considered a pre-evangelization place, such activity can be a moment of proposing Christian life, as testified by the words of a coach: “what is important is that we are succeeding in bringing people to the parish, not taking them away: those who once were in the streets can be now found here”. (T5).

• Witnesses and Mediators

If pre-evangelization is the first step, the second one would be the training of witnesses; that is to say, training people inside the team would be able to ‘discover’ the intrinsic pedagogic value of Christianity.

The event of revelation, therefore, inherently aligns with a vision of education that, while not confined to the framework of confessional apprenticeship, nonetheless emphasizes the wisdom-oriented dimension of the educational relationship, its intentionality in proposing values, and its ethical depth.

(Bozzolo 2017, p. 106)

One of the most compelling aspects of pastoral action is the power of testimony. This was true in the early apostolic communities and remained so in the post-conciliar period when Pope Paul VI emphasized that “young people need witnesses, not teachers.” In a society that often relegates faith to the private sphere in the name of misguided neutrality that seeks to avoid contaminating social relations, the interviews reveal how the witness of a Christian life—lived out by coaches, managers, and parents—serves as an introduction to the Church community. This testimony is not limited to direct expressions of faith or involvement in other parish activities but extends to embodying Christian values, even among those who may not be particularly devout. This approach aligns with Pope Francis’ post-synodal exhortation Christus Vivit (2019), where he suggests that sports can be “an opportunity to share the joy of the Gospel” (art. 177) and that even “sports competitions” (art. 210) can serve this purpose.

An intriguing development in this context is the concept of “sports mediators,” a term discussed by both representatives of the Pastoral Office for Sport and the president of CSI Rome. This is an evolving project that began with an initial experimental phase in Rome and is now being tested nationwide by the Italian Episcopal Conference (CEI). These mediators are leaders within sports groups who are skilled at networking within their communities—embodying the “outgoing Church” in terms of public theology—but more importantly, they bridge connections with other aspects of parish life to prevent the parish from becoming an “archipelago of separate realities” (K3). Additionally, these mediators are responsible for organizing activities that go beyond sport, encompassing social and ecclesial commitments. In doing so, they create a cross-sectional integration of evangelical values that permeates sport, charity, the parish community, and the wider society, a case in point of public theology (Körtner 2024).

• Sports as a place of encounter (religious pluralism)

We previously mentioned that sports as a place of encounter serves as a pre-evangelization field. Given the multicultural nature of Roman society (IDOS (Centro Studi e Ricerche IDOS) 2024), we examined how non-belief or differing beliefs were managed within parish futsal teams. In this context, all the teams interacting with non-believing families or those from diverse religious backgrounds have reported no issues. On the contrary, sports have fostered dialogue and exchange, acting as a true intercultural platform where children and youth from various religious traditions come together for the common good, peace, and human flourishing. As one coach put it, “The world of football and sport is a whole world in itself!”

Noteworthy experiences within parish teams include tournaments with Ukrainian Orthodox boys fleeing the Ukrainian–Russian war, where sports were complemented by moments of shared prayer (T5). Another example is a Muslim mother who played football and was accommodated in her choice to pause sporting activities during Ramadan (T4). These examples highlight how the intercultural value of sports can transform athletic activities into “actions for peace” (K1).

Certainly, even in an Italian social climate that can still be quite intolerant at times, the unique nature of pastoral service in terms of welcome and dialogue is made possible through the everyday presence of sports activities in parishes. In this regard, it would be interesting to quote the words of the Office for Sport Pastoral:

Often, sports spaces become the only local setting where the parish can provide a religious profile while still promoting inclusion, integration, and interreligious dialogue. There is not a separate pastoral plan for sports; rather, the pastoral care for sports is always integrated into the community because the community exists within a specific territory or neighborhood!”.

(K2)

5. Discussion

From a pedagogical perspective, the case study methodology is valuable because the questions it generates are significant for educational inquiry. This study was intended to be exploratory rather than explanatory. Nevertheless, like any qualitative research that employs thematic data analysis, it offers insights that should be seen as part of an ongoing exploration rather than as definitive conclusions (Braun and Clarke 2021).

From this research, it is possible to outline the optimal educational trajectories that foster a connection between the educational value of futsal in the public sector and a community’s pastoral plan. We propose two complementary approaches: a deductive path and a hermeneutics one.

The deductive approach is rooted in Church teachings and applies theological education to the sports field, identifying criteria for youth ministry (Sala 2017, pp. 210–41) that can be integrated into parish futsal. This path includes a clear proposal to transition from Olympian Greek values to Christian ones, enriched by the Gospel experience. While making the parish a place of encounter, it retains its Christian specificity. As the Youth Pastoral Director astutely noted:

“It should be clear to anyone who sets foot there that this educational context has the Gospel as its horizon, with Jesus Christ as its horizon. Perhaps not always direct or explicit, but the Gospel should be palpable. So, pastoral care should be defined with the objective of generating faith. Every action, from the lady who welcomes to the person who cleans the floor, to the educator, to the one who explicitly proclaims the Gospel in the Church, should all contribute towards that goal.”

(K1)

Additionally, the hermeneutic dimension comes into play in an increasingly secularized Christian education, often entrusted to individuals who are not theologically trained but possess deep, experiential faith.

Secularization should not be seen as a problem or obstacle. It is a part of our time, and even in a post-secular age, it does not mean the end of secularization. Rather, secularization presents an opportunity for a deeper awareness and understanding of what it means to be Christian in today’s world contributing to the common good and human welfare. This is particularly true for pastoral workers who do not engage in traditional Catholic activities like catechesis, and even more so for those involved in “bridging” activities with the broader community and society.

Constantly engaging the truths of Christianity in dialogue with the truths of history undoubtedly demands significant interpretive effort and taking personal responsibility. […] The central idea of the discussion thus far has been that of a hermeneutic Christian education—one that focuses entirely on the individual’s ability to interpret the message of Christ within a secularized context. While some may argue that this approach reflects a position of weak thinking, a closer examination reveals otherwise. It is not the thought that is weak, but rather the inherent weakness of humanity itself.

(Pagano 2001, p. 136)

Even the oratory, which had here been considered the best vessel through which to connect sports to the pastoral dimension, is now defined as a ‘hermeneutic place’ par excellence, in its being a frontier (Azzolari and Zappella 2020, p. 190), a public domain.

The oratory, by its very nature as a bridge, serves as the quintessential hermeneutic space. It is a frontier, attracting many different people—an open place where individuals come and go with varying durations, goals, and interests. This openness also makes it a fragile environment, where affiliations may be fleeting. It sits at the intersection of pastoral care and education, requiring constant vigilance, updates, and reevaluation to maintain balance. The oratory straddles the line between public and private, between parish and community, between religious and secular. It operates as a private entity, yet it addresses a public good of the highest order: the education of new generations.

(Azzolari and Zappella 2020, p. 190)

Regardless of the path one may choose, which can very well reflect the context and history of the parish group, such a path shall always need two key factors:

(a)

A church community that values educational work on the playing fields and recognizes it as a foundational element of community pastoral work. This recognition must primarily come through the pastoral, not just administrative, involvement of parish clergy.

(b)

A sufficient number of witnesses and educators who embrace the Christian model of sports becoming key advocates for sports ministry. They should cultivate meaningful relationships within the parish and Christian-inspired associations and actively promote the initiatives of the diocese’s office for sports ministry in the public sphere.

6. Conclusions

The synodal journey of the Italian Church has recently begun, and some ‘synodal sites’ have been defined as “real listening paths and lived experiences of synodality” (Giannone 2023, p. 215). Three ‘synodal sites’ have been defined as follows: (1) “of the street and the village”, (2) “hospitality and home”, and (3) “diaconate and spiritual formation”, and we believe that parish football schools, with all their criticalities included, should belong to the first, in their nature as a bridge between public domain (i.e., the street, the village) and the parish community.

This research has demonstrated that when a clear pastoral intention is established, particularly at the parish level, the concept of ‘new evangelization’, as envisioned by John Paul II, can indeed be effective. The best practices of parish teams, along with their challenges, the ongoing efforts of the diocesan office for sports, and the proposals of the CSI, can serve as foundational elements for developing a pastoral training pathway. These training paths must have recourse to public theology, which has the objective of developing significant theological discourse for plural society and wants to be a practical theology that listens to the social reality in which it lives, responds to it, and influences the development of society (Villagrán 2018, p. 5).

Moreover, parish communities are now called to engage with the public domain of playing fields. As Dianich (2003, p. 418) observed, parishes traditionally welcomed those already initiated into Christian life, focusing on providing catechesis and the sacraments. Today, this is no longer sufficient.

Parishes are tasked with the mission of proclamation, particularly in reaching those who participate in parish activities, such as sports, but are not yet believers. There is also a pressing need for the ‘re-evangelization of those who were previously evangelized’ (K2), who may return to the Church through activities like their children’s involvement in football.

Football within the parish context can be a powerful tool for the ‘outgoing Church’ and ‘outgoing or public theology’, even while operating within its boundaries. Christian initiation can no longer rely solely on catechism or the rituals of liturgies and parish festivals; it must be embodied through the service and witness of other educational figures within the parish (Roselli 2024). These figures deserve the full attention of all pastors, especially if they truly care about the salvation of the entire people of God, of all of humanity.