Catalysts, Enzymes, and Postures
I took Biochemistry my senior year of college to round out my pre-medicine second major. A synthetic course that was built on inorganic chemistry, organic chemistry and physics, it took physical and chemical principles and looked at them through the multi-faceted lenses of living organisms. Fundamentally, biochemistry is the study of the living chemical processes of life and the energy transforming systems that sustain them. In short, it comes down to a study of two basic things: catalysts and enzymes. In chemistry, a catalyst is, “a substance that speeds up a reaction without being consumed.”[1] In the biochemical world, catalysts are called enzymes. Enzymes are
…extraordinarily efficient and selective biological catalysts—agents that accelerate the approach of a reaction toward equilibrium without changing the position of that equilibrium. Most reactions catalyzed by enzymes would not proceed in their absence in a reasonable time without extremes of temperature, pressure, or pH. Enzymatic reactions are 103 to 1017 times faster than the corresponding uncatalyzed reactions.[2]
An enzyme is a protein whose shape and chemistry is nearly 100% efficient in achieving the transformation of a substrate, the substance it is designed to act upon. Biologically what makes enzymes so powerful is that they require almost no energy and have little or no waste as a by-product for the organism to dispense with. They are God’s perfect tool for physiological transformation. Again, this feat is achieved through their very shape and how that shape interacts chemically with the substrate around it.
People can act like catalysts and do so all the time. In conversation and action we change the thinking and actions of others through the expression of our thoughts and the illustration of our actions. This is what is called differentiation in family systems theory. Peter Steinke defines differentiation as “a process in which a person moves toward a more intentional and thoughtful way of life (and less automatic way of functioning).”[3] He goes on to say that
Differentiation is the relative ability of people to guide their own functioning by
· Thinking clearly
· Acting on principle
· Defining self by taking action
· Coming to know more about their own instinctive reactions to others
· Learning to regulate those reactions
· Staying in contact with others
· Choosing a responsible course of action
Differentiation is a process that takes place in relationships. It is about balancing two life forces—individuality and togetherness—when interacting with others.[4]
I do not want to overemphasize the catalytic power of pastors in Christian community. However, I am highlighting it here because I believe that it has heretofore been underemphasized. What I want to point out in this discussion is that their systemic position in Christian community gives them a powerful presence for transformational, enzymatic action. As relational beings, our very presence in community (as human beings) impacts others around us. This presence in the pastoral office is augmented because of the deferential posture Christian communities often take with regards to their pastors. To dismiss this reality is to be remiss. To understand this position as only that of feeding the spiritual egos, wants and needs of others is a travesty. To place this presence and its functioning in the service of the crucified and risen One and the future he points to is the essence of pastoral leadership. In fact, it is Jesus and the news of his death and resurrection and the future they disclose that provides for the shape or “posture” of all pastoral leadership. This cannot be underemphasized: family systems theory is not functionally Christian or Christ-centered. It brings to light how groups of individuals function and influence one another. In this conversation, what must be discerned is that our differentiation in Christian community is not grounded in our own selves or egos. Rather, it finds its life and motivating energy in the very work of God in creation through the power of the cross and resurrection.
At a recent church conference, author and speaker Len Sweet spoke about what he believes are the operating system and the connective interface of a 21st century church.[5] He stated that the mnemonic device he uses for the church’s operating system is M.R.I., which translates as a 21st century church that is missional, relational, and incarnational. The church’s interface with a postmodern culture is what Len calls E.P.I.C., or experiential, relational, image-rich, and connective. In other words, for the church’s operating system to communicate with our present world it must have a user interface that is E.P.I.C.
Using the same information technology metaphor, I want to suggest that the operating system for pastors ought to be what I illustrated in “The News” above: a resurrection witness, grounded in the resurrected Jesus pointing to the future reign he discloses. Furthermore, I want to suggest that if the enzymatic, transformational action of this leadership is this resurrection witness, that this expresses itself through at least four “postures” or faces. These postures are the posture of discipleship, the posture of perspective, the posture of birth, and the posture of engagement.
[1] Steven S. Zumdahl, Chemistry, 3rd ed. (Lexington, MA: D. C. Heath and Company, 1993), A30.
[2] H. Robert Horton, Laurence A. Moran, Raymond S. Ochs, J. David Rawn, and K. Gray Scrimgeour, Principles of Biochemistry, 2nd ed. (Upper Saddle River, NJ: Prentice Hall, 1996), 119.
[3] Peter L. Steinke, Congregational Leadership in Anxious Times: Being Calm and Courageous No Matter What (
[4] Steinke, Congregational Leadership in Anxious Times, 19.
[5] Beyond Survival: Thriving through Spiritual Leadership,
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