The history of Detroit and Michigan; or, The metropolis illustrated; a chronological cyclopedia of the past and present, Vol I, Part 89

Author: Farmer, Silas, 1839-1902
Publication date: 1889
Publisher: Detroit, S. Farmer & co
Number of Pages: 1096

USA > Michigan > Wayne County > Detroit > The history of Detroit and Michigan; or, The metropolis illustrated; a chronological cyclopedia of the past and present, Vol I > Part 89

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Grotto of the Blessed Virgin Mary.

One of the most attractive, and for this country most peculiar, structures connected with church life is the grotto erected "in memory of the apparition

ST. ALOYSIUS PRO-CATHEDRAL AND PRIEST'S HOUSE.

ROMAN CATHOLIC CHURCHES-BISHOPS AND DIOCESES.

545

at Lourdes." It is near the Church of the Assump- tion, in the township of Hamtramck, about seven miles from Detroit on the Gratiot road. It was built through the exertions of Rev. Father A. Vanden- driessche, who has been in charge of the parish since 1851. The grotto is located at the end of an avenue of trees nearly 1,000 feet long, planted through the same zeal that caused the grotto to be reared. The entire cost of the structure is estimated at $6,000, though much of the work has been gratui- tously performed. It was begun by the blessing of the ground, on the last Sunday of May, 1881, and just a year from that time mass was said for the first time.

Within the grotto, ten feet of the wall on either hand are occupied by four rows of massive stones, all dressed to the square, the face of each stone bearing an emblem of the church or of the Virgin. They are also inscribed with the names of various deceased priests.

On each of the stones in the ceiling will be en- graved the name of one of the popes, with the date of his death, and the name of the donor of the stone. At the base of the arch is a narrow projection or cornice. of stone, bearing on its sides the inscrip- tions : "Hail, Mary, full of grace; the Lord is with

thee "; " Holy Mary, mother of God, pray for us sinners," the words being separated by stars. On the rear cornice is the word "sanctus" thrice re- peated. The floor is of marble.

ROMAN CATHOLIC BISHOPS AND DIOCESES.

A diocese was first created for New France on June 3, 1658, and Francis de Laval de Montmorency

ST. ALBERT'S POLISH CATHOLIC CHURCH.

546

ROMAN CATHOLIC CHURCHES .- BISHOPS AND DIOCESES.

was made Bishop of Petrea in partibus infidelium, and vicar apostolic of Montreal.

He arrived at Quebec on June 6, 1659. In 1670 he was made Bishop of Quebec, and the episcopal

C.It Summer

ORIGINAL ST. JOACHIM FRENCH CATHOLIC SCHOOL AND CHURCH.

residence was transferred to that place. On January 24, 1688, he resigned. The following bishops suc- ceeded him :

John Baptist de la Croix Chevrières de St. Valier, consecrated January 25, 1688; died December 26,

SACRED HEART CATHOLIC CHURCH AND SCHOOL.

1727. In 1728 M. Boullard was vicar capitular. The same year Louis Francis Duplessis de Mornay was made bishop ; he died November 28, 1741. In

1734 Pierre Herman Dosquet was acting bishop; he died March 4, 1777. He was succeeded in 1740 by Francis Louis de Pourroy de l'Auberivière, who died August 20, 1740. MM. de Miniac and Hazeur then served as vicars capitular for a year, and in 1741 Henri Marie Dubreuil de Pontbriand was made bishop. So far as is known, he was the first bishop who visited Detroit. He was here March 16, 1755, and spent several weeks in this vicinity. He died June 8, 1760. Between 1760 and 1766, Rev. Fathers Briand, Perrault, and Montgolfier were vicars capitular. In 1766 John Oliver Briand was bishop; he died June 25, 1794. As early as 1784 Louis Philippe Mariaucheau d' Esglis was in charge

ST. WENCESLAUS' CATHOLIC CHURCH.

of the diocese. He died June 4, 1788, and was immediately succeeded by John Francis Hubert, who died October 17, 1797. Peter Denaut was immediately appointed to the vacant bishopric, and visited Detroit in June, 1801. Old records show that he went to Monroe on June 18; returned on June 25, and confirmed several persons in the vicinity of Detroit. He died January 17, 1806.

About this time Detroit was included in the juris- diction of the Diocese of Baltimore, under the care of John Carroll, who was consecrated August 15, 1790. Leonard Neale was made coadjutor of Bishop Carroll, December 7, 1800. Bishop Carroll died in 1815, and Father Neale in 1817. The Diocese of Bardstown, to include Detroit, was created April 8, 1808, but Benedict Joseph Flaget, who was to be the bishop, declined the honor, and Detroit was

ROMAN CATHOLIC CHURCHES .- BISHOPS AND DIOCESES.

547

practically in the Diocese of Baltimore until June 4, 1811, when Flaget consented to serve, and entered upon his duties. He was consecrated No- vember 4, 1810. John B. David was consecrated coadjutor to Flaget and Bishop of Mauricastro on August 15, 1819.

CHURCH OF MOST HOLY REDEEMER.

In 1832 Detroit was included in the Diocese of Cincinnati, presided over by Bishop E. Fenwick. When Father Richard died, in 1832, Bishop Fen- wick was with him, and that same year he also passed away. The Diocese of Detroit was now created, and Detroit became a cathedral city. Frederick Rèse, the first bishop of the diocese, was consecrated at Cincinnati on October 6, 1833, and arrived in Detroit January 7, 1834. Within six years after, unfavorable reports concerning him were forwarded to Rome and he was summoned there to answer them. He never returned, but in accor- dance with the custom of the church he retained the title of Bishop of Detroit until his death, on De- cember 29, 1871. By an instrument dated Rome, December 4, 1840, he constituted Rev. John M. Odin his coadjutor and attorney at Detroit. On the 18th of May, 1843, Father Odin, who had become Vicar of Texas, transferred his legal authority over the property of the church to Rev. Peter Paul Lefevere, who, on November 21, 1841, had been ap- pointed Bishop of Zela in partibus infidelium, and Coadjutor Administrator of Detroit. He arrived in December, 1841. He died on the 4th and was buried on the 9th of March, 1869. There were two bishops and seventy-nine priests in attendance at his funeral. It will be noticed that his death took place two years before that of Bishop Rèse, so that he never actually possessed the title of Bishop of Detroit.

The Right Rev. C. H. Borgess was consecrated

bishop of the diocese on April 24, 1870. He re- signed April 16, 1887. On November 1, 1853, Frederick Baraga was consecrated Vicar Apostolic of the Upper Peninsula of Michigan, and fixed his residence at Sault Ste. Marie. In 1857 the Diocese of Marquette and Sault Ste. Marie was created, and in 1865 Baraga removed to Mar- quette. He died on January 19, 1868. On February 7, 1869, Ignatius Mrak was consecrated bishop of that diocese. He resigned in 1878, and on September 14, 1879, John Vertin, D. D., was conse- crated in his stead. On May 19, 1882, the Diocese of Grand Rapids was created by bull of Leo XIII. This diocese em- braces all the country north of the south boundaries of Ottawa, Kent, Montcalm, Gratiot, and Saginaw Counties, and all west of the east boundaries of Saginaw and Bay Counties. The first bishop of the diocese, Henry Joseph Richter, D. D., was consecrated at Grand Rapids on April 22, 1883.

All of the vicar-generals of the Dio- cese of Detroit, save one, the Rev. Ed- ward Joos, of Monroe, have at some time officiated at St. Anne's, and their names will be found in connection with the history of that church.

ST. CASSIMER POLISH SCHOOL AND CHURCH.

The secretaries of the Diocese of Detroit have been : Rev. H. J. H. Schutjes, January, 1874, to March 15, 1880 ; Rev. C. P. Maes, from March 15, 1880; Rev. M. J. M. Dempsey, from December 25, 1884.

548

CATHOLIC UNION.

CATHOLIC UNION SOCIETY AND YOUNG MEN'S CATHOLIC UNION.

An association named the Catholic Union was organized December 25, 1868, and incorporated March 29, 1869. It objects were "to promote the cause of the Catho- lic Church by every available means, among which will be the founding of reading rooms, li- braries, and places of innocent amuse- ment, performing works of charity, educating the poor, procuring the deliv- ery of lectures to the public, etc."

Its affairs were managed by nine directors, elected annually in sets of three persons, for terms of one, two, and three years, and all of them were re- quired to be in full communion with the Catholic Church. Any Roman Catholic, eighteen years of age, could become a member by vote of the direc-

tors at any of their meetings and by paying the fees prescribed. The active members of the Union en- joyed all the rights and privileges under the Ar- ticles of Agreement and By-Laws, including the right to vote at the meetings of the corporation ; associate members were admitted to all the rights and priv- ileges except that of voting at the meet- ings of the corpora- tion. No initiation fee was charged, but active members paid quarterly in ad- vance an annual fee of twelve dollars, and associate mem- bers quarterly in ad- vance an annual fee of six dollars.

ST. BONAVENTURE CATHOLIC CHURCH AND MONASTERY.

Regular meetings of the directors were held on each Monday evening. The annual meet- ing was on Easter Monday. The total yearly expenses averaged about $1,500, of which $600 was for salaries. The rooms of the society were at first located at 146 Woodward

GROTTO OF CHURCH OF THE ASSUMPTION, CONNOR'S CREEK.

549

CATHOLIC UNION.

Avenue, but in September, 1877, they moved to the third and fourth floors of the Williams Block on Monroe Avenue, and on November 27, 1881, to the Hilsendegen Block. The rooms included gym- nasium, bowling alley, billiard room, and reading room. The presidents and secretaries have been :-

Presidents : 1869, R. S. Willis ; 1870-1871, C. J. O'Flynn ; 1872, R. R. Elliott ; 1873, John Heffron ; 1874, Bishop Borgess; 1875-1876, W. B. Moran ; 1877, William Foxen; 1878-1879, A. Chapoton, Jr. ; 1880-1883, M. W. O'Brien; 1883, Rev. Charles Reilly, D. D.

Secretaries : 1869-1874, W. B. Moran ; 1874, C. J. O'Flynn ; 1875-1882, J. B. Moore ; 1882, John J. Enright ; 1883, John Letteker. On November 21, 1883, the society consolidated with the Young Men's Catholic Association, under the name of the Young Men's Catholic Union, but lived only about two years thereafter. The officers were : President, 1884, Jeremiah Dwyer; 1885, J. C. Rabaut. Secretary, 1884, J. A. Russell ; 1885, J. H. Walshe.

CHAPTER LVII.

EARLIEST PROTESTANT MINISTERS. - THE MORAVIANS .- LATER MISSIONARIES AND CLERICAL VISITORS. - FIRST REGULAR PROTESTANT SERVICES.

WHEN the English troops arrived, Protestantism for the first time entered the palisades. At that time Protestants were as rare a sight in Detroit as Mohammedans would be now. The official records show that in 1770, aside from the soldiers, there were only 360 adult male Protestants in Canada, while of Catholics there were 150,000. The army lists of England, however, show that, with scarce an excep- tion, each regiment had its chaplain, whose name was given with as much regularity as that of the colonel and other officers. Of necessity, he belonged to the Church of England; and as the English troops came to Detroit in 1760, and members of the Eighth, Fifty-fifth, Eightieth, and other regiments were stationed here, it is probable that each of those regiments was accompanied by its chaplain.

General Bradstreet, who was in Detroit in 1765 with an army of twelve hundred men, undoubtedly composed of parts of two or more regiments, prob- ably had at least one chaplain with him; and as he stationed seven companies of soldiers here, we may presume a chaplain was left with them.

The earliest record found of the presence of a chaplain is contained in Professor C. E. Anthon's " Narrative of the Anthon Family." He states that Doctor G. C. Anthon and Mariana Navarre were married in Detroit by Chaplain Turring of the Fifty- third Regiment, on August 13, 1770. After that date we have no positive knowledge of the presence of Protestant clergymen in Detroit until those de- voted missionaries, the Moravians, were brought here as prisoners, on suspicion of having aided the Americans during the War of the Revolution. Under the orders of Colonel De Peyster, brethren Zeisberger, Senseman, Heckewelder, and Edwards were arrested near what is now Sandusky, by two Delaware Indians who had allied themselves to the English. They were brought to Detroit on Novem- ber 3, 1781. It is evident that the Indians were accompanied by an English guide or officer, for an account book of a government official, now in pos- session of the writer, contains this item :

Obediah Robbins, Cr. 1781, By Indian account expenses bringing off Moravians, 641 IOS.

The Moravians were tried on November 9, and acquitted, the Indians confessing that they had wrongly accused them. On November 14 they left Detroit, and reached Sandusky on the 22d.

The renegade Girty still suspected them, and on the Ist of March, 1782, he produced a letter from the commandant at Detroit announcing that, on the re- quest of Half King, an Indian chief, he had deter- mined to remove them from among the Indians. Accordingly on March 15, in deep sorrow because of this overwhelming calamity, six of the teachers, with four women and two children, started for De- troit under the escort of Matthew Elliott and an officer named Leslie. Owing to the non-arrival of vessels, they were obliged to wait for some time in Lower Sandusky. At length two ships came, with a corporal and fourteen riflemen, and on April 14 they again set out, and reached Detroit in safety on the 20th. A large room in the barracks was given to them, and many English, French, and German officers visited them and treated them very kindly.

Colonel De Peyster offered them the use of his own house, and gave orders that they be provided with clothes and other articles. They had been robbed of their watches, and De Peyster bought them back of a trader to whom the Indians had sold them, and returned them. He also told the missionaries that they might remain at Detroit or go to Bethlehem, as they preferred. After several weeks, they left the barracks, and moved into a house at a small distance from the fort.

The religious state of the settlement at this time is indicated by the following extract from Zeisberg- er's diary, written June 30, 1782 :

A German soldier asked to borrow a book from us, to whom we gave one of the Sainted Disciple's printed discourses, as we have several times already lent to others.

It is something wonderful here and pleasant if anyone is found who shows a desire for God's word, for the place here is like Sodom, where all sins are committed.

The French have indeed a church here and a priest, who, how- ever, is quite old, and never preaches, but merely reads mass.

On the south side of the river are also a church and a priest, where both French and Indians go, there to be seen in their hea- thenish garb with painted heads in full war array. But the English and Protestants have neither church nor preacher, and

L550]

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THE MORAVIANS.

wish for neither, although they could have them if they would. The Indians wonder at this, as is natural, for they see among the so-called Christians no good examples, but bad alone.

Loskiel, the Moravian historian, tells this story of their stay in Detroit :

On the 2d of July the missionaries had the inexpressible satis- faction to bid two families of their beloved Indian flock welcome. They were soon followed by Abraham, a venerable assistant, with his and another family, who immediately erected huts near the Missionaries' house. Brother Richard Connor arrived likewise with his family at Detroit. * * * * * * *

* In the meantime the missionaries began their usual daily meetings with their Indians, and met in the open air for want of a chapel. They were commonly joined by the neighbors, prisoners, and other strangers, to whom it was a new and interesting sight to see such devotion among the Indians ; and the sweet singing of the Christian Indians was particularly admired. Here the mis- sionaries had a good opportunity of bearing many a testimony of the grace of our Lord Jesus Christ, to whom they invited all the weary and heavy laden. As they were frequently desired to bap- tize children, or to bury the dead, they improved these oppor- tunities to preach the gospel, both in the English and German languages.

Brother Zeisberger delivered also several discourses to the prisoners, many inhabitants of Detroit being present. By this time twenty-eight believing Indians had returned to the Mission- aries, and they therefore resolved, with the consent of the Gov- ernor, to begin the building of a new settlement. * *

* On July 20th, 1782, the brethren Zeisberger and Jungman with their wives, and the two single brethren Edwards and Michael Jung, set out with nineteen Indian brethren and sisters from Fort De- troit. Many of the inhabitants had conceived so great a regard for them during their abode there that they shed tears at seeing them depart.

The brethren Senseman and Heckewelder with their families remained with the rest of the believing Indians at Detroit, to attend to the concerns of the reviving mission in this place. The travelers passed over Lake St. Clair into the River Huron, arrived on the 21st in the evening at the place destined for their future residence, and chose on the following day a convenient spot on the south side of the river, where they marked out a settlement, calling it Gnadenhutten,1 in remembrance of their settlement on the Muskingum.

In August they began to build, and first erected only one street of block houses. Towards the end of the month those who had staid in Detroit followed them to New Gnadenhutten, and the missionaries moved into their new house. September 21 they had a solemn celebration of the Lord's Supper, which appeared as new to the Indians as if they now partook of it for the first time.

On November 5th, the small flock of believing Indians collected here, to the number of fifty-three persons, met to consecrate their new church unto God. * * * In May. 1783, the missionaries received the joyful news of the conclusion of peace between Eng- land and the United States, and in July they had the pleasure to see the brethren Weygand and Schebosch arrive from Bethle- hem after a journey of aboet seven weeks, by way of Albany, Oswego, Niagara, Fort Erie, and Fort Detroit.

As it happened that no ordained Protestant divine resided in Detroit at that time, the missionaries, at the request of the parents, baptized several children when they visited the fort.

Some persons brought their children to the New Gnadenhutten to be baptized there ; and a trader, who had two unbaptized children, went thither with his wife and whole family, and pub- licly presented his children to the Lord in holy baptism.

On November 14, 1784, the first grown person was baptized at New Gnadenhutten. About this time the governor of Detroit sent word that their labor of clearing lands and building might be lost, as no guarantee could be given that the govern- ment would allow them to stay; the Indians also threatened them, and the missionaries determined to remove to the south side of Lake Erie. In May, 1785, Missionaries Jungman and Senseman passed through Detroit on their way to Bethlehem, Penn- sylvania.

On December 7, 1785, Zeisberger wrote that he had received word that there was small-pox in De- troit, and that the inhabitants were so alarmed that

The English people in Detroit at last begin to become pious, and believe the sickness is a punishment from God. They come together in the Council House, and had something read to them, and are thinking about a church and a preacher.

In March, 1786, it was fully determined that New Gnadenhutten must be inhabited by white people, a survey was made, two hundred dollars were paid to the missionaries for their houses and fields, and preparations were made for their departure.

April 20th they met for the last time in the Chapel at New Gna- denhutten to offer up praise and prayer unto the Lord, thanking Him for all the benefits and mercies received in this place and commending themselves to His grace and protection. Then they all set out in twenty-two canoes, except the family of Richard Connor, who stayed behind. The white inhabitants of that country, both English and French, came from all places to take leave of our Indians, and expressed great sorrow at their depart- ure ; having always found them upright and punctual in their dealings. At Detroit they were well received by the Governor and treated with great hospitality for several days.

On April 20, 1786, they left for Cuyahoga River, going in two trading vessels, the Beaver and the Mackina.

Concerning their departure, Zeisberger says:

All people in Detroit showed us their sorrow, not only that we but also that our Indians were leaving them.

These left a good reputation behind them, for all merchants in the city report that they have paid all their debts to the last penny, saying it could well enough be seen that they were an honorable people, and better than all the inhabitants around Detroit, who do not like to pay their debts, and add thereto that this was the fruit of the missionary's labor. We were ourselves glad and thankful to the Saviour that none of our Indians re- mained a penny in debt, having always urged them to be mindful of this. This was pleasant. One family, named Thomas, who is very poor, but rich in children, was somewhat in debt and had nothing to pay with, for which he was much perplexed, com- plaining to us of his situation. His wife went walking with the children on the commons near the town, where she found a guinea, but did not know whether it was copper or gold until she heard from us. Thereupon he paid his debt and had still somewhat left, and we were as glad about as he was.

1 This New Gnadenhutten was on the Clinton River, then called the Huron. The location was about two miles west of what is now the village of Mount Clemens in the township of Clinton. The lands they occupied were confirmed by the Commissioners of Claims of the United States as Private Claims 137 and 138, to the heirs of Richard Connor, who, as we shall see, was left behind at the time the missionaries went away in 1786.

552

LATER MISSIONARIES AND CLERICAL VISITORS.

After remaining at their settlement of New Salem in Ohio for some five years, the Moravians were compelled to leave. The Indians were so infected with the war spirit that they were no longer safe so far from an English settlement, therefore, in 1791, the Moravians moved northward and established themselves at the mouth of the Detroit River, on what is now the Canada side, remaining during 1792, and then going to their new settlement on the Thames. During the years 1791 and 1792, they were frequent visitors at Detroit. In February, 1794, Zeisberger, in his diary, notes the presence at his mission on the Thames of "seven Baptists," Germans from Detroit.

After the departure of the Moravians, no record has been found of the presence of any Protestant clergyman in Detroit until 1795 ; the Simcoe papers at Ottawa show the presence here in that year of Rev. Mr. Burke, who was chaplain of the Queen's Rangers, then stationed at Detroit. Next after Mr. Burke we note the arrival of the Rev. David Jones, a Baptist minister, and chaplain in General Wayne's army. Mr. Jones's journal says :

August 25th, 1796. Landed three miles below Detroit where we shaved and changed our clothes. The wind rising high we were obliged to walk to town, leaving the soldiers with our goods, and Major Henry sick, who came next morning. Through the care of that God who has preserved me all my life, I came safe and enjoyed the happiness of seeing General Wayne in good health. October 2nd, preached to the troops in the citadel. Oc- tober 30, Sunday, preached in the Council House.

Soon after this he left Detroit.

Four years later the city was visited by Rev. David Bacon, sent out by the Congregational Mis- sionary Society, of Connecticut. He left Hartford on August 8, 1800, on foot and alone, carrying his own baggage. He arrived September 11, having made the distance from Buffalo, by sail-vessel, in three days. He was received and entertained by Major Hunt, and on the 13th left for Mackinaw to look over that field. He was detained at Harson's Island by adverse winds, and finally concluded to return to Detroit, where he arrived September 30. On his return he found two ministers here, sent to obtain information respecting the Indians, with a view of sending missionaries. They had been here about ten days, but had had little opportunity to inform themselves, as the Indian agent was absent with General Tracey; they sailed about half an hour after Mr. Bacon's return. One of these was the Rev. Thomas E. Hughes, of Pennsylvania, a member of the Ohio Presbytery.

On October 7, 1800, Mr. Bacon attended a grand council of Indians, and was introduced to them by General Uriah Tracey, who told them of his desire to benefit them. Soon after Mr. Bacon left Detroit for the East, arriving at Hartford about. December

15. On the 24th of December he was married to Miss Olive Parks, and on the last day of December was commissioned as a missionary to the Indians of the West.

Departing from Manchester on February 11, 1801, with his wife and Beaumont Parks, her fifteen-year- old-brother, he set out for the woods and wilds of Michigan in a two-horse sleigh. At East Bloom- field, in Ontario County, he sold the sleigh, and about April I they proceeded to Buffalo, taking turns in riding the horses. When within about fifty miles of Detroit, Mr. Bacon sold one of the horses, and the rest of the way he and his brother traveled on foot, reaching here on Saturday, May 9. He was too much fatigued to preach the next day. On the following Sabbath he preached, and of these services he says :

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The history of Detroit and Michigan; or, The metropolis illustrated; a chronological cyclopedia of the past and present, Vol I, Part 89

Author: Farmer, Silas, 1839-1902 Publication date: 1889 Publisher: Detroit, S. Farmer & co Number of Pages: 1096

Author: Farmer, Silas, 1839-1902
Publication date: 1889
Publisher: Detroit, S. Farmer & co
Number of Pages: 1096