Basilica of Sainte Anne de Détroit

Basilica of Sainte Anne de Détroit
Ste. Anne de Détroit
42°19′15″N 83°04′36″W
Location	Detroit, Michigan
Address	1000 St. Anne Street
Country	United States
Denomination	Catholic Church
Tradition	Roman Rite
Website	ste-anne.org
History
Status	Minor basilica Archdiocesan Shrine
Dedication	St. Anne
Dedicated	October 30, 1887 (1887-10-30)
Consecrated	April 29, 1886 (1886-04-29)
Architecture
Architect(s)	Albert E. French
Style	Classical Revival Late Gothic Revival
Administration
Archdiocese	Detroit
Clergy
Archbishop	Most Rev. Allen Vigneron
Rector	Rev. Msgr. Charles Kosanke
Priest(s)	Rev. John Herman
Laity
Organist(s)	Joe Moss

Basilica of Sainte Anne de Détroit (French: Basilique Sainte-Anne de Détroit) is located at 1000 St. Anne Street in Detroit, Michigan and serves the needs of Ste. Anne Parish. The parish founded by Antoine de la Mothe Cadillac and 100 French colonists of New France on July 26, 1701, is recognized as the second-oldest continuously operating Roman Catholic parish in the United States. The stunning Gothic Revival cathedral-styled basilica, masterfully designed by Albert E. French, is a testament to the parish's enduring legacy.

The basilica gained national recognition with its listing on the National Register of Historic Places in 1976. In a notable honor, Pope Francis designated the church as a minor basilica on March 1, 2020, marking it as the 86th minor basilica in the United States and the third in Michigan.

Church interior

The main entrance opens onto a picturesque plaza, lined with grand trees and paved with historic brick. The structure's flying buttresses and facade's main entrance guarded by four imposing gargoyles pay homage to the parish's rich French heritage. Notably, the basilica boasts the oldest stained glass in the City of Detroit, adding to its historic significance and breathtaking beauty.

A side chapel attached to the basilica houses treasured relics from the past. The historic high altar from the 1818 stone church takes center stage, accompanied by the revered tomb of Rev. Gabriel Richard. Other artifacts carefully preserved in the basilica from the 1818 stone church include the ornate communion rail, the revered statue of Ste. Anne, and the iconic Beaubien Bell, a cherished church bell that continues to hold sentimental value.

Parish History

On June 5, 1701, a flotilla of 25 canoes embarked from Montreal, Quebec carrying a diverse group of travelers, including 50 soldiers, 50 artisans, 2 priests, and French explorer, Antoine de la Mothe Cadillac. Their journey took them along the St. Lawrence River route, winding through Lakes Ontario and Erie, before finally entering the Detroit River.

Landing of Antoine de la Mothe Cadillac

After nearly two months of travel, they arrived at their destination on July 24, landing at the foot of a steep bluff that stretched along the riverbank, specifically at the present site of Hart Plaza. Perched twenty to thirty feet above the sparkling waters, they began constructing Fort Pontchartrain du Detroit, a strategic outpost that would play a pivotal role in history.

One of the first structures erected by the early settlers was a chapel, traditionally believed to have been constructed on July 26, the feast day of Saint Anne. This saint held special significance for the French pioneers as they had adopted her as their patroness. In her honor, the outpost's inaugural street and primary thoroughfare, until 1805, was named "Ste. Anne Street." Successive churches maintained a prominent presence on this site, situated just west of present-day Jefferson and Griswold Streets.

Among the two priests accompanying Cadillac, Rev. François Vaillant de Gueslis, S.J., had intended to focus on missionary work with the native population. However, due to ongoing tensions between Cadillac and the Jesuit order, Fr. Vaillant de Gueslis soon returned to Montreal. In contrast, Rev. Constantin de L'Halle, O.F.M. Rec., remained at Fort Pontchartrain, serving as its sole chaplain. For nearly a century, the Recollects continued to provide spiritual guidance to the parish, playing a vital role in the community's development and earning a revered place as the heart and soul of the struggling settlement.

Fort Pontchartrain du Détroit in 1710

A devastating fire set by the natives swept through the fort on October 5, 1703, destroying the church, rectory, and several other buildings. Fueled by strong winds, the blaze consumed the parish's earliest sacrament records, leaving behind a gap in its history. A new register was begun, with the first entry recording the baptism of Marie Therese, Cadillac's daughter, on February 2, 1704. Remarkably, this marked the beginning of an unbroken series of sacrament registers. Despite Fr. de L'Halle’s dedication, he faced numerous challenges, including the poverty of his church. The rebuilt structure lacked even the most basic necessities, and Cadillac appealed to his superior for assistance, requesting funding on behalf of the parish, highlighting the dire situation.

Most Rev. Jean-Baptiste de La Croix de Chevrières de Saint-Vallier
Bishop of Quebec (1688-1727)

The presence of a single priest was insufficient to educate and enlighten the sizable native population, composed mainly of the Ottawa, Wyandot, and Miami tribes, that had gathered around the fort. Long-standing animosities between the tribes frequently flared into violence. One such outbreak in 1706, in which the Miami and Ottawa tribes clashed, resulted in the tragic death of Fr. de L'Halle as he tended to his garden outside the fort. Following the death of Fr. de L'Halle, Cadillac returned from Quebec, bringing with him Rev. Dominique de la Marche, O.F.M. Rec. Fr. de la Marche’s primary mission was to minister exclusively to the natives. However, due to the sudden vacancy of a parish pastor, he assumed Fr. de L'Halle responsibilities, attending to the needs of the French as well.

To address the ongoing need for a dedicated native missionary, Rev. Cherubin Deniau, O.F.M. Rec. arrived in 1707. A year later, as construction commenced on the first substantial church building, Fr. de la Marche departed for Quebec, leaving Fr. Deniau as the pastor. Under Fr. Deniau’s care were 63 French settlers residing in primitive homes constructed from stakes, mud, and grass thatch. 29 of these settlers opted to farm land outside the fort, rather than occupy the small building lots, averaging 25 x 25 ft., within the enclosure.

During the eight years that he spent in Detroit, Fr. Deniau was particularly successful in his missionary work among the natives. An inventory of his personal property was drawn up and signed by Fr. Deniau on August 25, 1711. No mention is made in the document of his residence, but the item referring to the church reads:

“Also a building, used as a church, 23 feet long, 24 1/2 feet wide, 10 high; boarded entirely above, with oak joists in a good ridge, and below of beams with square joints; with doors, window and shutters, and sash frames between of twenty squares each; the whole closing with a key. Also a heavy bell.”

The sanctuary featured a green carpet, upon which rested a beautifully crafted French walnut-wood altar, complete with steps and a lockable tabernacle. Above the tabernacle, a velveteen-draped turning box showcased a small copper or brass crucifix, which can be rotated to reveal a silver monstrance. The altar was adorned with large, painted wooden candlesticks, supplemented by eight bunches of worn, artificial flowers arranged in four red wooden pots on feast days. Two small, French walnut-wood credence tables with small bolts stand at one side, while a stunning gilded wood picture of the Blessed Virgin Mary hung behind the altar. Completing the sanctuary was a humble tin lantern suspended from the ceiling, serving as a sanctuary lamp. The church's construction differed from the other buildings within the palisade. Unlike the upright log or stake-type structures, the church was built with logs "laid one on the other," similar to the warehouse. This distinctive design set these two buildings apart from the others within the fort.

As Fr. Deniau's tenure drew to a close in 1714, he witnessed the devastating destruction of the church. Cadillac had been reassigned as Governor of Louisiana, leaving a power vacuum at the fort. His successor, Charles Regnault, Sieur Dubuisson, was appointed, but lacked Cadillac's authoritative presence, particularly among the natives. As English influence expanded across the continent, posing a growing threat to the fledgling French post, Dubuisson made the fateful decision to consolidate his forces within a shortened palisade. This strategic move left the church, for the first time, vulnerable and exposed outside the stockade, ultimately sealing its fate for destruction. The Fox Indians of Wisconsin posed a formidable threat to the fort in 1712. Faced with the imminent attack, the defenders made the difficult decision to sacrifice the church in order to safeguard the fort. To defend a smaller, more secure area, the pickets were withdrawn, and the church, which would have provided valuable cover for the attackers, was razed. For several years following the destruction of the church, Mass was celebrated in a makeshift chapel within one of the larger buildings inside the fort.

Between 1715 and 1718, Rev. Hyacinthe Pelfresne was made pastor. He was succeeded by Rev. Antoine Delino, who remained until the summer of 1722. This marked the beginning of Rev. Bonaventure Lienard's lengthy pastorate, which spanned over three decades until 1754. Notably, Fr. Lienard's tenure was distinguished by a significant change in the canonical status of the parish. Unlike his predecessors, who had signed the registers as chaplains of the fort, Fr. Lienard began his entries as the "pastor", signifying a shift towards a more formal parish structure.

The parish authority structure relied on an ancient French parish model called "La Fabrique," which had been imported from Quebec. This system consisted of the pastor and three laymen, known as "marguilliers" or churchwardens, who managed the finances. The marguilliers collected revenues, paid debts, and safeguarded funds in a strongbox with dual locks. Annual elections were held on the last Sunday of December to select new marguilliers and retire the existing chief warden. These esteemed individuals held prominent positions in the parish, with elevated pews denoting their trust and importance. The marguilliers played significant roles in processions, carrying canopies during Blessed Sacrament processions and receiving ashes, palms, and candles on special feasts.

Map of Fort Pontchartrain du Detroit and vicinity c. 1752

Parish income came from collections, stipends for events like weddings and funerals, and pew rent. The pastor's income was separate, supported by tithes (1/26 of the grain harvest) and the Christmas collection. During the Christmas season, the pastor would visit each household, discussing temporal and spiritual matters. The chief marguillier would transport him, and another marguillier would collect donations. The "fabrique" focused solely on financial and material church matters, while spiritual and liturgical aspects were governed by tradition, law, and the pastor's will, as well as the bishop's authority.

Early Detroiters attended Mass frequently, with 34 Holy Days of Obligation initially. However, in 1744, the Bishop of Quebec reduced this to 15. Sunday was the primary day for worship and socializing, with the community gathering for Mass and exchanging news and strengthening friendships afterward. During this period, Detroit's growth stagnated, and at one point, the government even considered abandoning the settlement. However, the increasing English presence in the region rekindled French interest, reigniting the passions of the colonists. Regrettably, tensions persisted between the settlers and successive fort commanders, primarily stemming from disputes over trading privileges. As a result, Fr. Lienard increasingly found himself assuming the role of peacemaker, mediating conflicts and striving to maintain harmony within the community.

Most Rev. Louis-Francois Duplessis de Mornay
Bishop of Quebec
(1727-1733)

Beginning in 1730, the government of New France recognized the strategic importance of the fort in potential conflicts with England. To foster growth, they offered incentives to immigrants and discharged soldiers willing to settle near the fort. Proclamations, such as the one issued by Governor Galissonniere, were circulated along the St. Lawrence River, enticing prospective settlers with attractive offers. New arrivals after 1749 received land grants on both sides of the Detroit River. As a result, Detroit began to transform into an agricultural community. These land grants played a significant role in population growth, reaching approximately 500 residents by 1755.

During this period, several notable changes occurred in Detroit. Previously, the parish had worshiped in a temporary space within the fort. However, with Fr. Lienard's arrival, plans were underway to construct a more permanent and suitable church. This new church was completed in 1723, and Father del Halle's remains were reinterred there. Another significant development involved the native population outside the fort. Following the collapse of Cadillac's vision, most of the natives had gradually dispersed, leading to a shift in the demographic makeup of the area. In 1727, the Wyandot tribe, known for their peaceful nature and Christian influences, petitioned the governor to send a Jesuit missionary to minister to them. In response, Rev. Armand de La Richardie, S.J. was assigned to join the Wyandot, and he established his residence in their encampment south of the fort, near present-day Third Avenue.

Most Rev. Pierre-Herman Dosquet
Bishop of Quebec
(1733-1739)

By 1738, the parish had grown to over 600 members. However, a tribal war broke out that year, disrupting the mission and causing many of the Wyandot to flee for refuge to Sandusky, Ohio. After considerable effort, Fr. de La Richardie successfully reunited with them and, in 1742, relocated them to Bois Blanc Island, where he established a new mission. This center would become the site of the devoted service of Rev. Pierre Potier, as the last Jesuit missionary in the West. Arriving in 1744, Fr. Potier would spend nearly four decades ministering to this resilient remnant of the Jesuit missions.

Most Rev. Henri-Marie Dubreil de Pontbriand
Bishop of Quebec
(1741-1760)

Despite the thriving trade between the mission and the fort, exchanging goods like lumber, iron, grain, and hides, there appears to have been minimal commercial interaction between the missionaries and the French residents of the post. Interestingly, while Cadillac's original plan included educating the natives, it seems that little attention was given to the education of the French children in the settlement, apart from religious instruction. Providing religious instruction was a core responsibility of the parish pastors. During Fr. Lienard's tenure, several petitions were submitted to the bishop, requesting that an order of sisters be sent to the fort to provide instruction to the youth and encourage the inhabitants to establish permanent residences. Unfortunately, the proposal became mired in colonial bureaucratic red tape and ultimately never came to fruition.

In 1760, Major Robert Rogers led the British takeover of Detroit from the French, with the Marquis of Vaudreuil's blessing. The French garrison was taken prisoner, but the French inhabitants were allowed to stay on their farms, provided they pledged allegiance to the British Crown. This transition wasn't without its challenges. In 1763, Pontiac, an Ottawa chief, launched Pontiac's War attempting to seize the fort as part of a larger conspiracy against the British. Although his efforts were ultimately foiled, the siege lasted from May to October, with Major Gladwin defending the fort.

The Siege of Detroit marked a pivotal moment for both Fr. Bocquet and Fr. Potier. Fr. Bocquet brought solace to soldiers on the battlefield and hope to those captured by the Indians. Despite potential sympathies for Pontiac's cause, the French residents of Detroit remained loyal, bound by the oath they had sworn and the kindness with which they had been treated by the British. Meanwhile, Fr. Potier demonstrated remarkable courage in the face of danger. He successfully deterred the Huron from joining Pontiac's forces by threatening to withhold Church ministrations from those who disobeyed him, showcasing his unwavering commitment to his faith and his flock.

As the fort became a hub for English soldiers, traders, and immigrants from Ireland and Scotland, a more relaxed social and religious atmosphere emerged. This shift introduced new challenges for Fr. Bocquet, who struggled to maintain his parish's cohesion. Mixed marriages and the influx of new influences began to erode the congregation's unity. Some parishioners relocated to outlying areas, seeking a simpler way of life, which further strained the material prosperity of the parish. The church began to fall into disrepair. Despite these difficulties, Fr. Bocquet remained a dedicated and zealous pastor.

In 1767, Fr. Bocquet requested that the bishop divide the parish, citing the vast territory and growing population as reasons for the need. The request was granted on August 7, 1767. Fr. Potier's settlement on the south side of the river (today in Windsor, Ontario), known as "The Mission of Our Lady of the Assumption among the Hurons in Detroit," was formally established as Our Lady of the Assumption Parish. Fr. Potier's sudden death on July 16, 1781 marked the beginning of a transition. Fr. Bocquet, grown feeble, was forced into retirement in 1782. He was replaced by Rev. Louis Payet, a priest of the Diocese of Quebec. Fr. Payet's primary interest was in missionary work, and he frequently left the parish to embark on journeys. During his absences, Rev. Jean François Hubert, and later Rev. Pierre Frechette assumed his duties. In a surprising turn of events, Fr. Frechette swapped pastorates with Fr. Dufaux, Fr. Payet's replacement. Fr. Dufaux recounted his experience at the fort, where he spent three days and celebrated Mass twice. Despite the presence of many people, he received a cold welcome. He observed that the English residents prioritized education, with four or five schools in the fort. Feeling overwhelmed, Fr. Dufaux confided in Fr. Frechette, who shared his own struggles and frustrations. The two priests ultimately decided to swap roles, with Fr. Frechette taking the parish at the fort and Fr. Dufaux assuming the responsibilities at Our Lady of the Assumption Parish.

War once again disrupted the parish as the British dispatched their native allies to carry out brutal raids in the Ohio territory during the American Revolutionary War. Bishop Briand issued a stern directive prohibiting French Catholics within the Diocese of Quebec from supporting the Americans, motivated by concerns about the anti-Catholic sentiments in the American colonies. However, despite pressure to remain loyal to the British, the sentiment among the French began to shift. With the onset of American rule on July 11, 1796, the affiliation between the Church in Michigan and the Diocese of Quebec was formally severed.

Our Lady of the Assumption Parish was the first parish to branch off from Ste. Anne Parish, but since the United States now controlled the Michigan Territory following the Revolutionary War, the parish was now located on the British side of the Detroit River and no longer part of the Michigan Church. The distinction of being Michigan's second parish falls to St. Anthony of Padua, situated about two and a half miles west of Monroe, Michigan, along the Raisin River. As early as October 1788, discussions began about establishing a parish to serve the rapidly growing area of Frenchtown, near Monroe, Michigan, at the River Raisin. Fr. Dufaux brought the settlers' needs to the bishop's attention, leading to Fr. Frechette being tasked with organizing the parish. From 1788 to 1794, St. Anthony operated as a mission of Ste. Anne Parish, with Rev. Edmund Burke eventually taking residence in the Frenchtown settlement. Over time, the original church site was abandoned in favor of a more suitable location in Monroe. During the Redemptorists' eleven-year tenure in Monroe, starting in 1844, the parish was renamed St. Mary of the Immaculate Conception Parish.

Fr. Frechette remained at Ste. Anne until 1796, when Detroit was officially transferred to American control, as stipulated in the 1783 Treaty of Paris (1783). With Detroit now under United States jurisdiction, it fell within the episcopal authority of Bishop John Carroll of Baltimore. Bishop Carroll responded by sending two Sulpician priests, Rev. Michael Levadoux and Rev. Gabriel Richard, who had fled the turmoil of the French Revolution. Fr. Levadoux became the new pastor, while Fr. Richard arrived two years later.

Bishop Carroll's appointees, Fr. Levadoux and Fr. Richard, shared a deep and abiding respect for one another. Their bond was so strong that initially, there were concerns that Fr. Levadoux might decline the Detroit post without Fr. Richard by his side, given his reliance on his support. However, as both priests couldn't be spared for the Detroit assignment at that time, Fr. Levadoux was persuaded to take on the role alone, at least for the time being.

Fr. Levadoux's arrival on August 14, 1796, marked the beginning of a new era. As he settled into his new role, he was greeted by a sleepy fur-trading village predominantly inhabited by English traders. However, his French congregants resided along the riverbanks, sustaining themselves through fishing, hunting, and farming narrow strips of land. To announce his arrival, Fr. Levadoux had the bells of Ste. Anne rung the following morning. This joyful gesture was met with mutual respect and goodwill between government representatives, including Colonel Hamtramck and General Anthony Wayne, and the parish.

For two years, Fr. Levadoux worked tirelessly without an assistant, serving the Catholics in Wayne and Monroe counties, as well as those in Assumption Parish on the Canadian side of the Detroit River, and smaller groups along the Clinton and St. Clair Rivers. His ministerial duties were complicated by an increase in mixed marriages, largely due to the arrival of General Wayne's army, which brought a new wave of pioneers to the area. Additionally, Fr. Levadoux faced challenges from Tory sympathizers within his parish, who threatened the community's peace. He actively combated these sentiments, demonstrating unwavering loyalty to America, the country that had given him refuge.

Despite his enthusiasm, Fr. Levadoux struggled to meet the needs of his sprawling parish. He repeatedly appealed to the bishop for assistance, specifically requesting the help of his friend, Fr. Richard. His requests grew increasingly urgent until, in 1798, Fr. Richard left Illinois, where he had been serving since his arrival from France in 1792. Fr. Richard joined Fr. Levadoux in Detroit on June 3, 1798. Overjoyed, Fr. Levadoux wrote to Bishop Carroll, "Father Richard has quickly gained everyone's trust, and I am confident his services will be invaluable. His proficiency in English, which he speaks quite well, will earn him great respect."

Around the same time, Rev. John Dilhet, a fellow Sulpician, arrived from Baltimore to oversee the River Raisin settlement. This allowed Fr. Richard to focus on ministering to the scattered Catholic communities across a vast area. His territory spanned from the Rouge, Ecorse, Huron, and Raisin Rivers, and along Maumee Bay's curve in the south, to L'Anse Creuse, the Clinton River, Anchor Bay, Swan Creek, and the St. Clair and Black Rivers in the north. In this fertile missionary ground, Fr. Richard established a log chapel near the Clinton River's mouth in 1799. This marked the founding of St. Peter Parish in Mt. Clemens, Michigan, the third-oldest parish in Michigan.

Fr. Levadoux's declining health forced him to leave Detroit in 1802. Before his departure, he and Fr. Richard welcomed Bishop Pierre Denaut of Quebec, the first bishop to visit Michigan. In 1801, Bishop Denaut was conducting a visitation of his diocese and, with Bishop Carroll's permission, traveled to Detroit with his secretary, Fr. Payet, the former pastor of Ste. Anne. During his visit, Bishop Denaut administered the Sacrament of Confirmation. According to Fr. Richard's records, 536 parishioners, ranging in age from 12 to 80, received the sacrament. Notably, fewer than ten non-French names appeared on the list, reflecting the predominantly French-speaking community.

Fr. Richard had already begun making plans for a new church even before the devastating fire of 1805, which left only a few charred chimneys standing on the site of the old palisade. Initially, the response to his proposal was very positive, but unfortunately, petty squabbles and jealousies soon derailed the project, reducing it to mere talk. As a result, only repairs to the existing building were undertaken, rather than constructing a new church.

Following the Great Fire of 1805, Fr. Richard quickly implemented relief measures to support the townspeople during the rebuilding process. However, his own losses took years to recover from. A new city plan was proposed, which would eradicate the site of the church and its adjacent cemetery. After the fire, he coined the motto for the City of Detroit, "Speramus meliora; resurget cineribus," which translates to "We hope for better things; it shall arise from the ashes.” This motto reflected his optimism and resilience in the face of adversity. In compensation, the parish was offered a new plot of land bounded by Randolph, Larned, Bates, and Cadillac Square. Although Fr. Richard accepted the proposal, parishioners vehemently opposed it, causing a significant delay in the construction of the new church. As reported by The Michigan Catholic, the church's construction was ultimately postponed until 1818.

Fr. Richard played a crucial role in establishing schools in Detroit. Alongside Rev. Jean Dilhet, who assisted him from 1804 to 1805, Fr. Richard founded two educational institutions. One school, under Fr. Dilhet's guidance, catered to boys, while the other, directed by Fr. Richard, was the Young Ladies' Academy. Demonstrating his dedication to education, Fr. Richard personally selected four local teachers and instructed them on subject matter and teaching methods. This initiative marked the first teacher-training course and the first normal school training in the entire Northwest Territory.

Despite his numerous accomplishments, Fr. Richard still lacked a permanent church. Following the fire, he temporarily conducted services at Meldrum's Warehouse, located near the foot of Wayne Street along the riverbank. This warehouse was one of the few buildings that survived the devastating fire. Later, Fr. Richard relocated his religious and educational endeavors to a rented farmhouse in Springwells. From this new location, he continued to serve his community, while also attempting to instill in the citizens the innovative idea that education was a collective responsibility, rather than an individual one.

In 1809, Fr. Richard transported a printing press overland from the East, symbolizing his relentless efforts to elevate the cultural standards of his community. This endeavor led to the creation of the Michigan Essay, the first newspaper in the territory. Although the Michigan Essay ultimately failed to garner sufficient support, Fr. Richard persisted in his publishing endeavors. He shifted his focus to producing books, pamphlets, and devotional works, further demonstrating his commitment to promoting knowledge and education among his people.

The War of 1812 and its chaotic impact on Detroit significantly hindered Fr. Richard's endeavors, but his enthusiasm remained unwavering. Collaborating with Rev. John Monteith, a young Presbyterian minister, Father Richard championed the cause of establishing educational facilities. Their efforts culminated in the landmark legislation of 1817, which led to the founding of the University of Michigan. For several years, the weight of responsibility for the university rested squarely on the shoulders of these two dedicated individuals.

Fr. Richard's commitment to the native community also persisted. Following the Treaty of Fort Meigs in 1817, the natives gifted him six sections of land. They specified that three sections were for "the Church of Ste. Anne de Detroit," while the remaining three were allocated to the newly established University of Michigan. The natives' stipulation reflected their affection for the Catholic faith and their desire for future educational opportunities for their children. In 1817, remains from the original church cemetery were reinterred in the churchyard of the new church. Decades later, in the 1860s, many of these remains were moved once more to Mount Elliott Cemetery in Detroit.

On June 9, 1818, a milestone was reached with the laying of the cornerstone for the seventh Ste. Anne Church. This achievement was made possible by Judge Augustus Woodward's vision for the new town, modeled after L'Enfant's iconic plan for Washington, D.C. As part of this design, Jefferson Avenue was extended, and the church was constructed on the northeast corner of Larned and Bates Streets. The land for the church was generously assigned by the Governor and Judges in exchange for the original Ste. Anne site within the fort. The cornerstone-laying ceremony was attended by distinguished guests, including Governor Lewis Cass and Bishop Joseph Flaget. Two years later, in 1820, the church's basement was completed and began hosting Mass. The upper portion of the church was finally completed in 1828, and it was first used on Christmas Day.

The rerouting of Jefferson Avenue through the original site of Ste. Anne Church sparked a decade-long period of bitter resentment among parishioners. This tumultuous era ultimately ended in interdict. Fr. Richard, blamed for the loss of the original grounds due to his initial acceptance of the new arrangement, remained composed amidst the turmoil, steadfastly fulfilling his role as spiritual leader. Fr. Richard had considered retiring in favor of Fr. Dilhet. However, he chose to persevere, dedicating himself to the well-being of his parishioners despite the adversity.

From 1806 to 1821, Fr. Richard held the distinction of being the sole Catholic priest in the Michigan territory. According to the 1808 census, he was responsible for the spiritual well-being of approximately 500 families residing along the eastern shore, spanning from Ecorse to Port Huron. In 1832, following an extensive missionary journey across Michigan, Fr. Richard conducted another census. The results revealed a significant increase, with 926 families averaging six individuals per household. Notably, this census marked the first recorded presence of foreign-born Catholics in the territory, specifically "150 Catholic Irishmen scattered here and there." This development coincided with the onset of immigration, which was facilitated by the historic 1818 voyage of the steamboat "Walk-in-the-Water" from Buffalo to Detroit, the first of its kind on the Great Lakes.

As Fr. Richard's missionary work progressed, several new chapels emerged in the region. One such chapel was established on Maumee Bay, laying the groundwork for the present church in Erie, Michigan. Additionally, a group of former parishioners who had previously advocated for a new Ste. Anne Church to be built closer to their homes northeast of Detroit constructed a chapel in what is now Riverside Park, located just east of the Belle Isle Bridge. Meanwhile, at Mackinac, a new structure was being built to replace the old Jesuit chapel that had been destroyed years earlier.

Fr. Richard's decision to run for the delegate's seat in 1823 was driven by his desire to secure greater support for his educational and native projects through Congress. The establishment of more Catholic missions in the territory also played a significant role in his decision. With encouragement from Rev. Francis Vincent Badin, he embarked on his campaign. However, Fr. Richard's candidacy was almost derailed when he realized he hadn't taken out citizenship papers in his 31 years in the country. His opponents discovered this oversight around the same time, and although Fr. Richard quickly rectified the issue, the election results were challenged due to concerns over his improperly procured citizenship. Ultimately, the challenge was unsuccessful, and Fr. Richard emerged victorious despite the objections of his six opponents.

On December 8, Fr. Richard made history as the first priest elected to Congress, taking his seat as a delegate from Michigan to the 18th Congress. However, his triumphant return to Detroit after the first session was marred by a long-standing court case. Fr. Richard found himself at the center of a libel lawsuit, which led to a brief jail stint and a lifetime of distress. The controversy began with Francois Labadie, a parishioner who had civilly divorced his first wife in Montreal and remarried. Fr. Richard, backed by his bishop, deemed the second marriage adulterous and excommunicated Labadie. Labadie retaliated with a lawsuit, which resulted in a verdict against Fr. Richard, a $1,116 fine, and a refusal to pay. This sparked a prolonged series of legal battles that persisted until Fr. Richard's death.

Fr. Richard as the delegate for Michigan, made significant contributions, particularly in promoting federal road-building in Michigan. Before his efforts, the fertile lands in southern Michigan were inaccessible due to the lack of roads, despite the presence of land offices. His most notable achievement was securing funding to construct the first major highway through Michigan, now known as U.S. 112 or the Chicago Road. Although his vote didn't count as a delegate, he continued to advocate for legislation that would increase land grants for schools. He even met with President Monroe and Secretary of War Calhoun to discuss his ideas on Indian schools and missions. He established schools for the deaf and girls, leaving a lasting impact on the community. His remarkable life and achievements have earned him recognition as a co-founder of the University of Michigan and a pioneer in the development of Michigan.

Fr. Richard's political career was marked by a narrow defeat in 1825, losing by just four votes. He attempted to revive his political fortunes two years later but ultimately failed. Meanwhile, the Roman authorities were considering establishing an episcopal see in Detroit. This move was part of a broader reorganization of the Catholic Church in the United States. The Diocese of Bardstown, which covered a vast territory from Tennessee to the Canadian border, including Michigan, was later divided, and the diocese of Cincinnati was established in 1821. Fr. Richard became the vicar-general of the Diocese of Cincinnati under Bishop Edward Dominic Fenwick. As Michigan's population grew, Bishop Fenwick recognized the need for a separate jurisdiction, leading to the Holy See's decision in 1827 to appoint Fr. Richard as the first Bishop of Detroit.

When the Sacred Congregation initially appointed Fr. Richard as bishop in 1827, they praised him as "a priest eminent for his piety, integrity, zeal, and lengthy service." However, upon learning of the lawsuit against Fr. Richard, the Congregation reversed its decision. Citing concerns that the diocese was premature, that the small Catholic population didn't warrant it, and that a bishop would struggle to support himself, the Congregation postponed the separation. Unfortunately, this delay persisted until both Fr. Richard and Bishop Fenwick had passed away, leaving the establishment of the diocese unrealized during their lifetimes.

In the spring of 1832, Michigan was served by eight priests, stationed at various missions and outposts. However, the threat of an Indian War loomed as Black Hawk, the Sauk chief, rallied allies near the Mississippi to resist the encroachment of settlers. But before the conflict could escalate, a more immediate crisis struck Detroit: the Asiatic cholera epidemic. The disease brought devastating grief to the town, prompting widespread panic and causing some citizens to flee. Fr. Richard joined the relief efforts by helping to establish a nursing corps, providing critical care and support to those affected by the cholera epidemic.

Fr. Richard's tireless efforts to care for those afflicted with cholera ultimately took a profound toll on his own health. On September 13, 1832, he succumbed to the disease, becoming the last victim of the plague in Detroit. Following the death of Fr. Richard, the Holy See revisited the establishment of the Diocese of Detroit. On March 8, 1833, the diocese was officially erected for a second time, with Rev. Frederic Rese appointed as its first bishop. Bishop Rese assumed leadership of the "Diocese of Michigan and the Northwest," which encompassed the remaining territory of the old Northwest Territory after Ohio, Indiana, and Illinois gained statehood. The cathedral for the diocese was Ste. Anne Church.

Bishop Rese prioritized addressing Detroit's pressing need for quality educational institutions. Leveraging funds from European missionary societies, he established St. Anne's Classical Academy in a newly constructed building adjacent to the church. To provide education for girls, Bishop Rese introduced the Poor Clares, the diocese's first sisterhood, who oversaw the "Female Academy of St. Clare's Seminary." In 1837, the College of St. Phillip was inaugurated in a building connected to the chapel constructed by rebellious St. Anne's parishioners following the 1805 fire. The college stood on the river end of a farm, which Bishop Rese had acquired for the diocese in 1833. This property, known as the Church Farm, would later become embroiled in prolonged litigation.

Bishop Rese faced numerous challenges during his tenure, including financial struggles, misunderstandings with the newly arrived Redemptorists, and disagreements with the Poor Clare Sisters. The cumulative burden of these issues led him to submit his resignation in April 1837. In his letter, Bishop Rese candidly expressed his inability to cope with the daunting responsibilities of leading a fledgling diocese. Although his initial request was denied, and he was persuaded to return to Detroit from Rome, the problems persisted. Ultimately, Bishop Rese reiterated his request to be relieved of his duties, and this time, the Holy See accepted his resignation.

Following Bishop Rese's resignation, Fr. Badin assumed administrative duties for the diocese until a suitable successor could be appointed. This successor was Rev. Peter Paul Lefevere, a priest from the Diocese of St. Louis. He formally took possession of his see just before Christmas.

Bishop Lefevere arrived in Detroit with some apprehension. He was well aware that Bishop Rese, had left behind a legacy of unresolved problems. Bishop Lefevere's 27-year tenure would ultimately transform the diocese, marking a significant shift from its pioneer phase to a thriving arm of the Church in the United States. However, this growth came at a cost: the eventual demise of the Ste. Anne Cathedral.

Between 1820 and the 1840s, a trend emerged where lay groups exerted control over church property and appointment rights, often in direct opposition to their bishops. This phenomenon was partly due to the limited scope of episcopal authority in the early days. As a result, the parish adopted a corporate structure, where decision-making power rested with lay trustees rather than the bishop. This was the situation Bishop Lefevere encountered when he arrived at Ste. Anne.

The trustees of the Corporation of Ste. Anne attempted to nullify the 999-year lease they had granted to Bishop Rese and his successors in 1834. They cited unmet conditions, including: 1. Settling all Corporation debts within two years, 2. completing necessary repairs on church buildings, 3. establishing a free school and orphan asylum, and delivering a French sermon every Sunday and holy day. Bishop Lefevere expressed his willingness to comply with these conditions. With financial support from German and French missionary societies, he worked to alleviate mistrust among those opposed to episcopal control. However, establishing a free school and orphan society proved to be the most challenging condition for the bishop to fulfill.

On May 30, 1844, four Sisters of Charity arrived in Detroit, marking the beginning of their new mission. They settled into the former residence of the Poor Clares and swiftly got the school up and running within a month.

However, the experience left Bishop Lefevere with a lingering distrust of trusteeism. He promptly began making plans for a new cathedral, one that would be free from lay oversight and control. Moreover, he took decisive steps to abolish the trustee system altogether, introducing a policy where the bishop would hold ownership of all Church properties. This move, in part a response to the overzealousness of Ste. Anne's trustees, ultimately led to the church relinquishing its primacy, a status it had held for nearly 150 years.

Ste. Anne's School maintained its exceptional standards, outshining other educational institutions in Detroit. In the 1840s, the city's mayor acknowledged that among the 27 English schools, one French school, and one German school, Ste. Anne's School stood out for its excellence. The school's reputation received a further boost in 1851 with the arrival of four Brothers of the Christian Schools. They took charge of the male students, bringing additional expertise and resources to the institution. At that time, Fr. Peter Kindekens served as both pastor and Vicar General.

Around 1857, Fr. Bernard Soffers took on the pastorate of Ste. Anne's, and the church's basement chapel began to serve a diverse community. Belgians and Hollanders worshiped there, where Rev. Soffers would say Mass and deliver sermons in their native languages, catering to the needs of these immigrant groups.

During Fr. Richard’s pastorate, the Northwest Territory's original civil government consisted of a governor and three judges, who collectively held governing authority. In 1807, they passed "An Act concerning Religious Societies," granting religious organizations the power to own and manage property. Fr. Richard subsequently filed articles of incorporation for his parish, naming the pastor and four trustees as the Corporation's personnel. In 1834, this Corporation entered into a perpetual lease agreement with the bishop, transferring control of parish properties in exchange for the bishop's assumption of specific obligations. However, by 1870, Detroit's rapid growth and the significant increase in parish property value led to discontent among the French community. They felt deprived of their heritage and believed that their ancestors' donations were being diverted to fund churches for other nationalities, rather than benefiting their own community.

The bishop's sale of the reserved diocesan properties yielded over $164,000 for the diocesan treasury. The sold properties included: the triangular block between Bates and Congress Streets and Cadillac Square, a triangular piece on Randolph Street, and 12 lots on Miami Avenue. While this transaction resolved one issue, it also gave rise to a new problem.

Bishop Borgess declined to relinquish his rights under the lease, instead offering to cancel it if the diocese's expenses incurred during its tenure were reimbursed. After considerable acrimony, the bishop presented the Trustees with an offer they could not refuse.Despite the compromise, both parties felt wronged. Bishop Borgess expressed his stance in a message, emphasizing that the property rightfully belonged to him. However, he proposed a compromise to resolve disputes and prevent further conflict. The terms of the compromise included: Ste. Anne Church would retain control of the square, the lease would be canceled, and the bishop would acquire the triangle and the Monnier Lot.

In June 1875, St. Joachim Parish was established on Detroit's east side to serve the city's growing French population, composed largely of newcomers from Montreal drawn to the shipbuilding industry. The new parish boundaries, east of Riopelle Street, included former Ste. Anne's parishioners who were no longer entitled to benefits from the Corporation's property management. Tensions arose when the Corporation of 1880 sold a portion of its holdings for $100,000. St. Joachim Parish demanded an equal division of the proceeds, supported by Fr. Laporte. Meanwhile, the western half of Ste. Anne's parish, which had grown significantly, sought provision for its own needs. A proposed solution involved abandoning Ste. Anne Parish and dividing its assets between the two parishes. Although Bishop Borgess approved this plan, the Corporation resisted, citing the historical significance and sentimental value of Ste. Anne, founded by Fr. Richard. It was suggested that the bishop's motivation for approving the plan was to eliminate the unusual property ownership arrangement in his diocese, as he intended for parish properties to be vested in him.

Intense pressure from both the eastern and western parishes ultimately led the trustees to sell the square surrounding Ste. Anne Church for approximately $200,000. The proceeds were divided between the two parishes, sealing the fate of the church. On June 28, 1886, Rev. Peter Giroux celebrated the final Mass. The last trustees of Ste. Anne Parish were Eli Barkume, Francis X. Monnier, and Charles M. Rousseau.

The cornerstone for the current Ste. Anne de Detroit was laid on April 28, 1886, at Howard and 19th Streets. The completed church was dedicated by Rev. Edward Joos, diocesan administrator, on October 30, 1887. To symbolize continuity, the cornerstone of the old Ste. Anne Church was split, with one half going to the new Ste. Anne Church and the other to St. Joachim Church. St. Joachim's received various artifacts from the old Ste. Anne Church, including: side altars, organ, Stations of the Cross, statues of the Sacred Heart and the Blessed Virgin Mary, and pulpit. The new Ste. Anne Church retained significant historical items: high altar, Beaubien bell, statue of Ste. Anne, communion rail, and the remains of Fr. Richard.

Bishop Borgess sought French-speaking priests to serve the new Ste. Anne Church, and he turned to Assumption Parish. Specifically, he looked to the priests of the Congregation of St. Basil, who staffed the parish schools and possessed the desired language skills and expertise. The Congregation of St. Basil, a teaching order, has a rich history dating back to the post-French Revolution era. Originating in France, they migrated to Toronto, Canada, and eventually established themselves at Assumption College and Parish in Sandwich. With their extensive experience in education and pastoral ministry, the Basilians were well-equipped to respond to Bishop Borgess's call. Moreover, they were already familiar to the people living on the American side of the Detroit River.

When the Basilians arrived at the parish, Rev. J. B. Frachon served as administrator for a month and a half. On August 29, 1886, Rev. Peter Grand became the first official pastor. One of Fr. Grand's initial actions was establishing Les Dames d'Autel, an Altar Society that provides valuable services to the church, focusing on the sanctuary's adornment and cleanliness. Fr. Grand served as pastor for 21 years, until he was appointed Provincial Superior of the Basilian Fathers in Toronto.

During his tenure, Detroit celebrated its bicentennial in 1901, with Ste. Anne's playing a prominent role. An elaborate religious program was organized, featuring: a High Mass pontificated by Archbishop Diomede Falconio, Apostolic Delegate to Canada, on July 26, 1901; attendance by high-ranking civic officials from the United States and Canada; a sermon delivered by Archbishop Paul Bruchesi of Montreal; participation by other church dignitaries in the sanctuary. On July 27, 1901, Archbishop William Elder of Cincinnati presided over a Pontifical Requiem Mass at Ste. Anne Church. Bishop Henry Gabriels of Ogdensburg, New York, delivered the sermon. This solemn and dignified ceremony remains one of the most notable events in the history of Ste. Anne Church.

Following Father Peter Grand, a succession of dedicated Basilian pastors have served Ste. Anne Parish: Rev. Luke Renaud (second Basilian pastor): Advanced the parish and school during his 14-year tenure, Rev. John Ryan (1921-1931), Rev. M. V. Kelly (1931-1932), Rev. Luke Beuglet, Rev. Edward Allor, Rev. John Glavin, Rev. Charles Kelly, Rev. M. Stanley Lynch, Rev. Rudolph S. Dieme, Rev. Roger F. deBilly, Rev. Donald Mooney, Rev. Robert Power.

Following the Third Plenary Council of Baltimore, the parish established parish schools, including grade and high schools. Initially, the Sisters of the Holy Names of Jesus and Mary provided instruction. Many of these sisters were fluent in both English and French, having been invited by Fr. Grand from St. Mary's Academy in Windsor. Their motherhouse was located in Montreal. Later, during Fr. Edward Allor's pastorate, the administration and staffing of the schools transitioned to the Sisters of St. Joseph of Kalamazoo, Michigan.

The 20th century saw rapid industrial growth in Detroit, driven largely by the automobile manufacturing boom. This led to a massive influx of people, transforming the city's demographics and creating a diverse ethnic mosaic. As the city evolved, the French-Canadian community surrounding the parish began to decline and disperse. The parish responded to these changes, with Father Allor celebrating the last regular Mass with a French sermon in 1942. Two significant sociological developments further impacted Ste. Anne's history: Urban planning: A 1945 master plan aimed to reorganize the city, but failed to consider the needs and concerns of Ste. Anne's parishioners and neighbors, and community resilience: Despite facing numerous challenges, including economic depressions and waves of new immigrants, the parish demonstrated remarkable tenacity and faith.

The parish has a history of serving diverse communities. Initially, a small Latin American group formed around the Chapel of Nuestra Señora de Guadalupe. As braceros and construction workers settled in the area, seeking employment in the automobile and steel industries, they faced limited access to spiritual guidance. To address this need, Holy Trinity Parish temporarily allocated two pews for the community, with Rev. James Barrett providing brief instructions in Spanish. The League of Catholic Women and the Damas Catolicas Mexicanas advocated for a monthly Mass honoring Spanish-speaking servicemen in World War II. Rev. John Glavin approved, and a restored chapel hosted the first Mass in 1944. In 1946, Rev. John Collins, C.S.B., was assigned to minister to the Hispanic community. Later, Rev. Gerald Orsini established the Confraternity of the Third Order of St. Francis and helped develop the Caballeros Catolicos, focusing on spiritual, cultural, educational, and economic development.

Urban development and the construction of freeways led to the deterioration of the neighborhood, displacing families and threatening the parish's future. Despite these challenges, supporters rallied to save the historic shrine. The 1967 riots had a profound impact on the parish, causing many to flee in fear. However, the Hispanic community continued to grow, and the parish transformed into a downtown hub serving professionals, businesspeople, and retired couples.

See also

• List of Catholic cathedrals in the United States
• List of cathedrals in the United States
• Ste. Anne's Parish Complex Historic District

Further reading

• Godzak, Roman (2000). Archdiocese of Detroit (Images of America). Arcadia Publishing. ISBN 978-0738507972.
• Godzak, Roman (2004). Catholic Churches of Detroit (Images of America). Arcadia Publishing. ISBN 978-0738532356.
• Godzak, Roman (2000). Make Straight the Path: A 300 Year Pilgrimage Archdiocese of Detroit. Editions du Signe. ISBN 978-2746801455.
• Tentler, Leslie Woodcock; foreword by Edmund Cardinal Szoka (February 5, 2008). Seasons of Grace: A History of the Catholic Archdiocese of Detroit. Wayne State University Press. ISBN 978-0814343999.
• Tutag, Nola Huse; Hamilton, Lucy (1988). Discovering Stained Glass in Detroit. Wayne State University Press. ISBN 978-0814318751.

External links

• Basilica website
• Ste. Anne Tricentennial page