Prayer and busyness in the Gospels

Mark’s Gospel is the earliest of the three Gospels known as the Synoptic Gospels—those written by Matthew, Mark and Luke. In them, we see an emphasis on activity as well as on prayer, all for the sake of the Lord. 

For example, in the first chapter of Mark’s Gospel Jesus is presented as coming to Galilee and calling on people to “repent and believe in the gospel.” (Mk 1:14-15) And then, He begins to call as His followers those who will be His closest co-workers and who will be known as apostles. 

These, however, up to now in their lifetime, had not been noted for their prayerfulness. They had been fishermen, farmers, workers engaged in various forms of manual labor. Jesus addresses those who are fishermen, issuing an invitation in terms that will appeal to them: “Come after me, and I will make you fishers of men.” (Mk. 1:17, 20) 

“Fishers of men?” These men had probably never thought of being able to serve God as “fishers of men.” However, now that the invitation was given in these terms, they begin to see the possibility of making their ordinary lifework a special means of connecting with God. 

Two others—James and John—were called as they worked in a boat mending their nets. They could have protested, “We have work to do.” But no! They left  their father working with hired men and followed Jesus. 

So the call comes to hardworking people in the midst of their ordinary work and in words that relate to their ordinary work. This begins to affect their way of life. 

On the Sabbath, as we might expect, Jesus and His followers proceeded to the synagogue in Capernaum. There, however, they are described as engaging in prayer, but also as challenging an unclean spirit who possesses a man. Jesus confronts the demon and orders him: “Quiet! Come out of him!” (Mk 1:25) And the demon has to do so. 

Prayer in the synagogue, yes; casting out of demons in the synagogue, yes. Prayerful activity is a reality in the lives of the close followers of Jesus. 

Further cures are implied, even on the Sabbath. Simon Peter’s mother-in-law was cured of a fever on the Sabbath day. And when she rose up, she spent her time, not in praying directly to God in gratitude for her cure, but as a good housewife—“waiting on them.” (Mk 1:29-31) And the next brief paragraph, Mk 1:32—34, describes healing of those who are ill and those possessed by demons even as Jesus refuses to allow the demons to speak.

So, for followers of Christ everywhere, there are people for whom specific prayer is most important in their lives. We often call these people contemplatives. There are also people for whom prayer is very important but for whom action in order to lead others to God is equally important, in some cases, perhaps more so. These we call active Christians. What is shared is the fact that members of both groups are focused on the Lord. 

What is different is that the contemplatives’ lives are centered specifically on prayer while active Christians do pray a certain amount each day, but then they devote some—much—of their time to action that will help others. Both discover that their way of life involves recognition of a vocation that they are living out. The more active group balances the strictly contemplative group; the contemplatives balance the more active group. Both find the experience of God in their life styles.