The beginnings of the CRC church in Wollongong were soaked in prayer. As the pastoral team ministered to God, they sensed the need to call the congregation to all-night prayer gatherings. Beginning around 8 p.m. on Saturday nights, intercessors persevered until daybreak. In those times of prayer, praise and proclamation, the Spirit often spoke through prophecy indicating the needs of the city. On Sunday, people would be drawn to the services by the Holy Spirit, many times without fully comprehending why they were there. This church implemented the model of prayer depicted by Christ in the book of Luke.

Lukan mission emphasizes the importance of the relationship between the Holy Spirit and prayer. In the work of Jesus and the early church, a strong correlation between prayer and mission exists. Luke sees Jesus praying where other Gospel writers do not: the baptism of Jesus (3:21), the selection of the Twelve (6:12), Peter’s confession (9:18); the Transfiguration (9:28); before the teaching of the Lord’s prayer (11:1); and at the crucifixion (23:34, 46). Independently, Luke relates two special parables about prayer: the friend at midnight (11:5-8); and the unjust judge (18:1-8). He alone presents the story of the Pharisee and the Publican at prayer in the Temple (18:9-14), and states that Jesus exhorted his disciples to pray during his agony in Gethsemane (22:40).

Why does Luke include the prayer motif at key junctions in his story? It seems that for Luke it is the means whereby God directs his mission of salvation to lost humanity. Through prayer, God guides the mission of the church and apprehends the dynamic power of the Spirit for salvation history (Ac. 2:42; 4:31; 6:4; 13:3; 14:23). In other words, Luke conceives of prayer as an important means by which God guides the course of redemptive history and prayer serves as an important way in which the divine plan of salvation is made known.