Prayer and Meditation for Walter Mondale by Rev. Dr. Timothy Hart-Andersen

At the May 1, 2022 memorial service for Walter Mondale, Rev. Dr. Timothy Hart-Andersen, the Senior Pastor at Mondale’s Minneapolis church, Westminster Presbyterian, delivered the following prayer and Meditation.

Prayer

“Let us pray:”

 “Gracious God, we gather in this Easter season to give you thanks and   praise for the life and witness of Walter F. Mondale. In remembering him and his legacy of public service, help us recall the source of the values that guided him. You summon us to seek justice, to uphold the full humanity of all, to ensure equal access – and to do so with kindness and humility. Your servant Fritz embraced those gospel ideals.”

“As we face the mystery of death help us, we pray, to see the light of eternity, the light that now shines on Fritz, Joan, and Eleanor. With the power of a love that knows no bounds, hold them close, and comfort and encourage all who continue to struggle for the world you desire for the human community.”

 “ In your name we pray. Amen.”

 Meditation

“Fritz Mondale was born into a home steeped in biblical wisdom and solid, southern Minnesota common sense. Theodore, his Methodist-pastor father, would have trained for the ministry in the time when the social gospel was ascendant. The values of doing good and making the world a better place for all were taught in the Mondale household and in Sunday School by Fritz’s mother, Claribel, who also played the piano at church.”

“’I believe I attended more church services,’ Fritz once said, ‘Sang in more weddings and funerals, attended more Sunday Schools, than any public official in the history of southern Minnesota.’”

“His family drew from the well of Methodist teaching that linked passion, discipline, intellect, and concern for ‘the least of these.’ It was a potent combination of a heart aflame with rigorous commitment to serve the most vulnerable in society. That theological context formed young Fritz, and it would define his character all his life.”

“’My faith and my family have been my greatest blessings in my life,’ he said in a speech not long ago.  ‘I was taught that ours was a faith of decency and social justice, based on the great commandment to love your God and to love your neighbor as yourself.’”

“Like many of us in the Protestant world, Fritz did not wear religion on his sleeve. In fact, he was suspicious of anyone who did. His was a Beatitudes-based faith, drawing on the simple teaching of Jesus: ‘Blessed are those who are meek, for they shall inherit the earth. Blessed are those who are poor, for theirs is the kingdom of heaven. Blessed are those who make peace, for they will be called children of God.’”

“Fritz found the holy in what Wendell Berry calls ‘the peace of wild things,’ whether at their cabin in the St. Croix Valley or fishing up north. His work in protecting rivers was driven by home-grown Minnesota commitment to stewardship of the earth. ‘Wilderness is a spiritual necessity,’ Sigurd Olson said in words that Fritz lived, ‘A means of regaining serenity and equilibrium.’ An usher at church this morning told me how grateful he and his fishing buddies are for what Fritz did to protect the rivers of this land. He said he never got a chance to thank him in person. So, on his and his buddies’ behalf, Thank you, Fritz.”  (Olson, The Spiritual Aspects of Wilderness (1961))

“Every time Fritz referred to his upbringing – which he did regularly – it was his way of remembering what had shaped his life and formed the person he became.”

“The Mondales were faithful members of the church I serve, Westminster Presbyterian in Minneapolis. Joan’s father was a Presbyterian chaplain at Macalester College, which Fritz attended before the U of M. He met Joan on a blind date at Macalester. It was the start of their beautiful life together.”

“The nation saw and admired Fritz’ public service; I did, too, and as his pastor I also saw the husband and father who deeply loved his family. The loss of Eleanor tore open his heart, and Joan’s death took part of his life, as well. Millions of Americans suffer from Alzheimer’s, two-thirds of whom are women. As Joan declined, Fritz tenderly cared for her right to the end, rarely leaving her side.”

“Toward the end of his life, he said he looked forward to being with them both again. Fritz trusted in the power of God’s love in this life and the next. He was not concerned about the state of his soul.”

“Shortly after his 90th birthday party, held here at the University, I had lunch with him. As I sometimes do with older parishioners, I asked if he ever thought about the end of life. He glanced around the noisy place, leaned forward, and said quietly, ‘In the strict confidentiality of this room, I will tell you that I will be the first person to live forever. I’ve made the arrangements.’”

“I thanked him for letting me in on the secret.”

“’Actually,’ he said, ‘I understand it happens to everyone at some point. Do you think Carter will come?’”

“President Carter has sent words we will hear later, but he was able to be here for Joan’s memorial service in Westminster’s sanctuary and gave a moving tribute to her and to the life partnership she had with Fritz.”

“Walter Mondale may not have been concerned about the state of his soul, but he was concerned about the state of his nation, especially in recent years.”

“The rise of the religious Right as a powerful force in American politics was a source of considerable consternation to him. ‘Tell me what’s going on with these fundamentalist preachers,’ he would say to me – as if I knew.”

“Fritz understood neither the Christianity they espoused nor the politics they practiced. Both were utterly foreign to his way of living out a quiet faith through public policy aimed squarely at justice for those on the receiving end of the cruelties of history. His Christianity was kind and humble. It confounded him when fellow believers were neither.”

“Once when we were at a meal in a restaurant word got out in the kitchen that the vice-president was eating there.  The kitchen door opened and one-by-one the dishwashers and bussers, all of them immigrants, came out to shake his hand and thank him for his service to the nation. Fritz treated each one with respect and dignity.”

“On his office desk, Fritz had taped some lines from Psalm 15. The Hebrew poet provided the scriptural framing of the politics he practiced. As I read these words, contrast them with much of what passes for political leadership today (present company excepted):

Lord, who can be trusted with power, and who may act in your place? Those with a passion for justice, who speak the truth from their hearts; who have let go of selfish interests and grown beyond their own lives; who see the wretched as their family and the poor as their flesh and blood. They alone are impartial and worthy of the people’s trust. Their compassion lights up the whole earth, and their kindness endures forever.”

“Theodore and Claribel’s son, born 94 years ago, grew up and entered political life and served his beloved Minnesota and our nation for decades, never wandering far from his roots.”

Thanks be to God for the life of Fritz Mondale.

“Thanks be to God for love that cannot be taken from us.

 “Thanks be to God.

  “Amen.”

Background on Westminster Presbyterian Church[1]

Westminster was founded in Minneapolis in 1857 by eight people of Scotch, Irish, and Welsh heritage and moved to its current location at 12th Street and Nicollet Avenue in 1883 and its current Sanctuary at that location in 1897. Its latest expansion was in 2018, when a modern two-story  40,000 square-foot wing was added with church bells crafted in France. (Here are photographs of the church.)

With over 3,000 members today, Westminster is “an engaged, urban partner sharing good news with a world in need of God’s peace, love, and justice [as a] vibrant, open-minded congregation.” It “is a place where people of all ages and backgrounds deepen their faith and make a difference in the world.” It “offers ministries in adult, children, and youth education; music and the arts; and social justice, with a highly engaged congregation that welcomes and cares deeply for all people within and beyond its walls.”

Westminster is “an open and affirming congregation” that “because of our commitment to the love and justice of Jesus Christ, . . .fully welcomes persons of all sexual orientations and gender expressions and identities.” It “was involved in the movement to change the Presbyterian Church’s ordination standards to allow any church member to freely serve and be elected as a minster, elder, or deacon. Our church was a leader in the movement for marriage equality in the State of Minnesota and the Presbyterian Church (USA). Prior to the legalization of marriage equality, Westminster’s pastors celebrated the love and commitment of same-sex couples, and continue now to happily officiate at weddings recognized by the State of Minnesota.”

Westminster has “heightened awareness of the systemic and critical issues affecting our community, brought to greater attention in recent years, most especially in response to the murder of George Floyd. Through [adult education] we will learn about long-standing needs, and become more prepared to support all members of our community. In arriving at this theme, we are guided by the beliefs we share with congregations of the Presbyterian Church (USA), “God sends the Church to work for justice in the world: exercising its power for the common good…seeking dignity and freedom for all people” (Book of Order, W-5.0304). And with this theme we are reconnecting with Westminster’s hope for a just (Micah 6:8), loving (I Corinthians 16:14), joyful (Galatians 5:22), sustainable (Psalm 8), and peaceful (John 14:27) community.”

Since 1980 the church has sponsored the Westminster Town Hall Forum, which is broadcast on Minnesota Public Radio, to discuss “key issues of our day in an ethical perspective.” Speakers have included Archbishop Desmond Tutu, Elie Wiesel, Thomas Friedman, Cornel West, Kathleen Hall Jamieson, David McCullough, Marcus Borg, Marian Wright Edelman, Barbara Brown Taylor, David Brooks, Salman Rushdie, Gwen Ifill, and Bryan Stevenson.

Westminster’s Global Partners Ministry Team nurtures the church’s long-standing relationships with faith communities in Cameroon, Cuba, and Palestine (West Bank). The team plans opportunities for Westminster members to visit sister congregations and related Christian organizations in these communities to share friendship, prayer, worship, and community service. These global partnerships have resulted not only in treasured congregational relationships, but also in deepening of our shared faith.

Most recently Westminster with the assistance of the Minnesota Council of Churches has become a co-sponsor of an Afghan family.

Rev. Hart-Andersen is a member of the Downtown Interfaith Senior Clergy of Minneapolis along with religious leaders of faith traditions that include Judaism, Islam, Roman Catholicism, Protestantism and Humanism. One example of their work was the prompt condemnation of the Minneapolis killing of George Floyd.

Rev. Hart-Andersen has been Westminster’s Senior Pastor since 1999 and “is passionate about Westminster’s mission to be fully engaged in the life of the city and in transforming lives and systems in pursuit of the love and justice of Jesus Christ. ‘Westminster is a community thoroughly engaged in living faithfully in complex times. I am grateful that the church is willing to learn and change, to grow and take risks, all in an effort to fulfill the gospel mandate to ‘love God and neighbor.’”

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[1] Westminster Presbyterian Church, History; Westminster, What we believe; Westminster. Social Justice Forum; Westminster Town Hall Forum; Westminster Global Partners Ministry TeamMinneapolis Religious Leaders Condemn Killing of George Floyd, dwkcommentaries.com (June 8, 2020); Westminster, Rev. Timothy Hart-Andersen. This blogger is a Westminster member and non-ruling elder who has been involved in leading our Global Partners Ministry Team and has been on  mission trips to Cuba and Cameroon and is now involved in our co-sponsorship of an Afghan family. (See these posts about religion, Cuba and Cameroon.)

 

 

 

Soweto South Africa’s Historical Significance

The Minnesota Orchestra held its fourth South African concert in the Regina Mundi Roman Catholic Church in Soweto, a township with its name an English syllabic abbreviation of South Western Townships. Before we review the concert and related events, here is a brief summary of Soweto and Regina Mundi’s history followed by a separate post about Nelson Mandela’s connections with Soweto. [1]

Soweto’s Early History, 1886-1947

In 1886 an outcrop of gold was found in this area  In response 100,000 people of all races and nationalities flocked to the area. In 1887, the government decided that the large quantities of clay in the area were suitable for brickmaking, and many landless Dutch-speaking citizens settled there, built shacks for homes and started making bricks. Thus, the area became known as Brickfields. Soon other working poor, Coloureds (mixed race) and Africans joined them.

In the early 20th century it was lawful for people of color to own fixed property in the townships of Sophiatown, Alexandra and Gauteng (now parts of Soweto). As a result, there were many blacks who became landowners in these areas. In 1923 the parliament adopted the Natives (Urban Areas) Act to provide for improved conditions of residence for natives (Africans or blacks) in urban areas and to control their ingress into such areas. Pursuant to this legislation, the Johannesburg town council in 1927 formed a Native Affairs Department, which built over 10,000 houses and over 4,000 temporary single-room shelters or shacks for these people.

After World War II there was a huge housing shortage for blacks in Johannesburg. In response there were many squatters camps illegally established  and the government was forced to build emergency camps.  These became the worst slums of Johannesburg.

The Early Apartheid Era, 1948-1976

In 1948 the National Party won the general election and its government sought to establish apartheid to separate the country’s racial groups, but the Johannesburg City Council did not support the National Party and apartheid.

In the early 1950s  Parliament passed the Bantu Building Workers Act for blacks to be trained as building trade artisans and the Bantu Services Levy Act imposing a levy on employers of black workers to finance basic services in Black townships. Under this scheme the Johannesburg City Council built over 6,500 houses, the best of which were 5o feet by 100 feet on 30-year leases.

In 1963 the City Council decided to name all the townships south-west of the city center “Soweto.”

These developments did not please the National Party-controlled national government. In 1971 it adopted the Black Affairs Administration Act that created a central body to take over the powers and obligations of the Johannesburg City Council with respect to Soweto and appointed Manie Mulder to be in charge even though he had no experience with such matters. In May 1976, he said, “The broad masses of Soweto are perfectly content, perfectly happy. Black-White relationships are as healthy as can be. There is no danger whatsoever of a blow-up in Soweto.”

 The Soweto Uprising, 1976 and the Aftermath

On June 16, 1976, mass protests erupted in Soweto over the government’s policy of enforcing educations for blacks in Afrikaans, rather than their native languages. A march of 10,000 students from a high school to nearby Orlando Stadium was met with armed attacks by police, killing an estimated 700 students.

In 1983 the central government converted Soweto to an independent municipality with elected black councilors, but they were not provided the necessary funds to address housing and infrastructure problems, and the black counselors were seen as corrupt collaborators.

Resistance to the central government also was strengthened by the exclusion of blacks from the revised national legislature. There were educational and economic boycotts. Street committees were formed as alternatives to the state-imposed structures. In 1985 the African National Congress (ANC) issued a call to make South Africa ungovernable, and many activists left the country to train for guerilla resistance.

The Soweto Uprising and the aftermath had an enormous impact on the country and the world. It led to economic and cultural sanctions from abroad.

On June 19, 1976, the U.N. Security Council unanimously adopted Resolution 392 that:

  • “strongly condemns” the Smith African Government for its use of “massive violence” and “killings against black Africans, including “school children and students and others opposing racial discrimination;”
  • “reaffirms that the policy of apartheid is a crime against the conscience and dignity of mankind and seriously disturbs international peace and security;”
  • “recognizes the legitimacy of the struggle of the South African people for the elimination of apartheid and racial discrimination;” and
  • “calls upon the South African government urgently to end violence against the African people, and take urgent steps to eliminate apartheid and racial discrimination.”

However, the resolution, in an obvious effort to secure backing from the U.S. and other Western delegations and achieve unanimity, did not call for punitive measures, and the U.S. delegate at the session while condemning apartheid said the resolution should not be understood as indicating the U.S. was prepared to support punitive measures.

The Role of Regina Mundi Roman Catholic Church

Regina Mundi is the largest Roman Catholic church in South Africa. Set in Soweto, its current building was opened in 1962; its A-shaped roof covers a large interior that can hold as many as 2,000 people as shown in the photograph below.

During the Soweto Uprising, many students fled to this church. The police followed them inside and fired live ammunition. No one was killed although many were injured and the church itself was damaged, and today both the interior and exterior walls still have bullet holes.

After the state forbade public gatherings in Soweto, churches, and especially Regina Mundi, became places for political gatherings, and it became known as “the people’s church” or “the people’s cathedral.”

After the end of apartheid, from 1995 to 1998, several meetings of the South African Truth and Reconciliation Commission, chaired by Archbishop Desmond Tutu, were held at this church, and in 1997 President Mandela established November 30 as “Regina Mundi Day” to honor the church.

The church now features the following significant works of art:

  • “The Madonna and Child of Soweto” (a/k/a “The Black Madonna”), as shown below, depicts a black Virgin Mary holding baby Jesus (also black) that was created in 1973 as part of a campaign to raise funds for the education of black South Africans.
  • A stained-glass window with an image of Nelson Mandela, as shown below and on the cover of the Minnesota Orchestra’s Sommerfest Program just before its South African tour.

 

 

 

 

 

 

Soweto Today

The population today is estimated as roughly 1.3 million, who overwhelmingly are black and who speak all 11 of the country’s official languages.

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[1]  Soweto, Wikipedia; Soweto Uprising, Wikipedia; United Nations Security Council Resolution 392, Wikipedia;Telysch, Pretoria Regime Assailed at U.N., N.Y. Times (June 20, 1976); Regina Mundi Catholic Church (Soweto), Wikipedia); Regina Mundi Roman Catholic Church.