# Basilica of Sainte Anne de Détroit

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.
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.
In 2025, ownership of the basilica transferred to The Catholic Initiative, a nonprofit dedicated to its restoration and preservation, ensuring its legacy for future generations.

## 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. 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.
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.
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.
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.
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.
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.
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 Rev. Michael Levadoux, P.S.S. and Rev. Gabriel Richard, P.S.S., who had fled the turmoil of the French Revolution. Fr. Levadoux became the new pastor, while Fr. Richard arrived two years later. 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 Our Lady of the Assumption Parish, 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. Fr. Richard joined Fr. Levadoux in Detroit on June 3, 1798. Around the same time, Rev. John Dilhet, P.S.S., arrived from Baltimore to oversee the River Raisin settlement. This allowed Fr. Richard to focus on scattered Catholics across a vast area 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. 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.
Detroit suffered from the Great Fire of 1805. Fr. Richard had already begun making plans for a new church even before the fire. 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 fire, Fr. Richard quickly implemented relief measures to support Detroit during the rebuilding process. A new city plan was proposed, which would eradicate the site of the church and its adjacent cemetery. Fr. Richard 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 a new church until 1818. Services were temporarily conducted 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.
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 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. 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.
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 church to be built closer to their homes northeast of Detroit constructed a chapel in what is now Riverside Park, 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. 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. Before the conflict could escalate, the Asiatic cholera epidemic took place, bringing devastating grief to Detroit, 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. His efforts to care for those afflicted ultimately took a profound toll on him. On September 13, 1832, he succumbed to the disease, becoming the last victim in Detroit.
On March 8, 1833, the Vatican established of the Diocese of Detroit with Rev. Frederic Rese appointed bishop with his throne at Ste. Anne Church. 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. Bishop Rese leveraged funds from European missionary societies establishing St. Anne Classical Academy in a newly constructed building adjacent to the cathedral. To provide education for girls, Bishop Rese introduced the Poor Clares, the diocese's first order of religious women, who oversaw the Female Academy of St. Clare Seminary. In 1837, the College of St. Phillip was inaugurated in a building connected to the chapel constructed by rebellious 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 health challenges and was recalled to Rome in April 1837. During this sabbatical, Rev. Badin assumed administrative duties for the diocese until Rev. Peter Paul Lefevere was appointed coadjutor bishop but arrived with some apprehension as he was aware that Bishop Rese left behind unresolved issues. Bishop Lefevere's reign would ultimately transform the diocese, marking a significant shift: the eventual demise of the Ste. Anne Cathedral.
Between the 1820s and the 1840s, a parish trend emerged where lay trustees exerted control over church property and appointment rights, often in direct opposition to their bishops due to the limited scope of episcopal authority. During Fr. Richard’s pastorate, the Northwest Territory's civil government consisted of a governor and three judges. 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 the 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. The trustees of the Corporation of Ste. Anne attempted to nullify the 999-year lease they had granted to the diocese in 1834. They cited unmet conditions, including: settling all corporation debts within two years, completing necessary repairs on parish buildings, establishing a 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 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 established a school within a month. However, the experience left Bishop Lefevere with a lingering distrust of the parish trustee structure. He promptly began making plans for a new cathedral, free from lay oversight. Moreover, he took decisive steps to abolish the trustee system altogether, introducing a policy where the bishop would hold ownership of all diocese properties. This move, in part a response to the parish trustees, ultimately led to the church relinquishing its primacy, a status it had held for nearly 150 years. Ste. Anne School maintained its exceptional standards, outshining other institutions in Detroit. Its reputation received a boost in 1851 with the arrival of four De La Salle Brothers who took charge of the male students. At that time, Rev. Peter Kindekens served as both pastor and Vicar General.
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 Parish, which had grown significantly, sought provision for its own needs. A proposed solution involved abandoning Ste. Anne Church 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 Church, erected 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 Xavier Monnier, and Charles M. Rousseau.
The cornerstone for the basilica was laid on April 28, 1886. 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 Church received various artifacts from the old Ste. Anne Church, including: the 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: the high altar, the Beaubien Bell, statue of Ste. Anne, the 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 Our Lady of the 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. 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. On August 29, 1886, Rev. Peter Grand became pastor. One of Fr. Grand's initial actions was establishing Les Dames d'Autel, an Altar Society that provided valuable services to the church, focusing on the sanctuary's adornment and cleanliness. During his tenure, Detroit celebrated its bicentennial in 1901, with Ste. Anne Church playing a prominent role. An elaborate 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.
A succession of dedicated Basilian pastors have served Ste. Anne Parish: Rev. Luke Renaud: 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 an elementary and high school. Initially, the Sisters of the Holy Names of Jesus and Mary staffed the schools. Many of these sisters were fluent in both English and French. 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 immigrants, transforming demographics. The French surrounding the parish began to decline and disperse. The parish heard the last regular Mass with a French sermon in 1942. As braceros and construction workers settled in the area, 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 church. The 1967 riots had a profound impact on the parish, causing many to flee in fear, however, the Hispanic community continued to grow. Ste. Anne High School closed in 1960. Ste. Anne Elementary School closed in 1972.
In the 21st century, the basilica had undergone a series of restoration efforts aimed at preserving its historic structure, and ensuring its continued role as a vibrant parish. By the early 2000s, the basilica had suffered significant wear from time and environmental factors, prompting a multi-phase approach to address both structural and aesthetic needs. Around 2013, the Archdiocese conducted a building assessment to evaluate the basilica’s condition, laying the groundwork for a capital campaign launched in the late 2010s under the Rev. Msgr. Charles Kosanke to raise $14 million for exterior and interior repairs. Initial efforts focused on critical infrastructure, with phase one, completed in December 2023, restoring the Beaubien Bell—silent for over 25 years—and the carillon bells in the west tower at a cost of $3 million. This milestone, celebrated with special Masses on December 10, 2023, was funded by generous donors, as parish resources alone were insufficient. Subsequent planned phases included facade repairs, window restoration, and upgrades to heating, ventilation, and plumbing systems.
On March 9, 2025, the Archdiocese of Detroit announced a transformative partnership with The Catholic Initiative, a nonprofit organization established by the Pulte Family Charitable Foundation, to preserve and rehabilitate the basilica. This agreement marked a significant shift in the stewardship of the historic church, with ownership of the basilica and its campus transferring to The Catholic Initiative. The initiative committed to a $30 million restoration project aimed at addressing decades of wear, and completely restoring its architectural splendor. Additionally, a $20 million endowment was established to ensure its long-term maintenance, operational support, and the presence of an on-site priest, relieving the parish of the financial burden of perpetual fundraising. The partnership was driven by the recognition that the aging infrastructure had created unsustainable maintenance costs for the parish, threatening its ability to focus on its missionary and community outreach efforts. The restoration project includes critical repairs to the building, enhancements to the campus such as a new outdoor pavilion, improved walkways, landscaping, lighting, and the addition of a prayer wall for reflection. The Vatican approved the transfer, reflecting the Church’s support for this innovative approach to preserving heritage. Archbishop Vigneron expressed gratitude for the Pulte Family Charitable Foundation’s involvement, noting that the collaboration would strengthen the parish’s evangelical mission while safeguarding a key historical landmark in southeast Michigan. Kevin Doyle, President of The Catholic Initiative, emphasized the basilica’s role as a "community hub" and "town within a city," underscoring the nonprofit’s commitment to its cultural and spiritual significance. This acquisition represents a pioneering model of private philanthropy supporting the preservation of religious and historical sites, ensuring that the basilica remains vibrant and a testament to Detroit’s founding history for generations to come.