The Lost Sanctuaries of Saginaw: Part 3. Everywhere Else.

In past articles, we have looked at the historic lost sanctuaries of churches in the Bay City and Saginaw regions of the Saginaw Diocese. In this installment, every remaining church for which good photos and information could be found online will be covered, stretching from one end of the diocese to another. 

St. Joseph the Worker, Beal City

For most of recent memory, the church in Beal City was dedicated to St. Joseph, but that wasn't always the case. From its founding to the 1970s, the parish had St. Philomena as its patron. The name change was likely due to the official suppression of public liturgical devotion to Philomena, which took place in 1960. It was not the only parish in what now encompasses the Saginaw diocese to make this change, as St. Agnes in Freeland was also formerly dedicated to St. Philomena. St. Joseph was originally part of the Grand Rapids diocese, but came under the jurisdiction of Saginaw in 1971. 
The cornerstone of St. Joseph was laid in 1906, having been built to replace a similar structure that had burned down the year prior. Due to the quick action of locals who noticed the flames, many of the church's valuables, including the altar and a confessional, were saved from the church just before it succumbed to the flames. 

Interior, not long after the side altars were dedicated.

The current structure underwent multiple phases in the years following its dedication. Three majestic altars were gradually built, along with elaborate stenciling along the walls. The side altars were dedicated to Mary and Joseph, while the high altar was originally topped with a statue of St. Philomena. This was replaced by a sacred heart statue in the early 70s. 

Interior, pre and post 1977 renovation.

Photos from that time show an altered, but still somewhat preserved sanctuary. The communion rail was removed, red carpet was introduced, and the altar was adapted for Mass to be offered versus populum. In 1977 however, a complete overhaul of the whole church was undertaken. All of the original statuary, altars, and painting was done away with. The windows that once flanked the altar were removed. One of the sacristies was opened up and the tabernacle relocated there. A new altar and ambo were installed, off-centered from the main aisle.

The sanctuary as it currently appears.

This is how the sanctuary appeared for decades until restoration work was undertaken in the mid to late 2000s. The sanctuary was uncarpeted, windows reinstalled, walls repainted, a new altar, crucifix, and central housing for the tabernacle were created. More work has been done since these renovations, with the former sacristy being closed off again and new statue pedestals being installed at the sides of the apse, similar to the pre-1977 arrangement. 

St. Joseph the Worker is today acclaimed for its reverent liturgy and beautiful liturgical art. It is one of the few rural parishes lucky enough to still have an active school and resident pastor that isn't assigned to any other churches simultaneously, which means a bright future is ahead if things continue as they have since the time of the restoration.

St. Felix of Valois, Pinnebog

St. Felix church in Pinnebog traces its roots back to Irish and French-Canadian Catholics that arrived in Meade county in the late 1850s. A 30x50 frame church was built in 1873, and served the parish until 1900 when a large brick edifice took its place. In order to make room for the new building, the original church was moved across the street. The parish would eventually convert it into a parish hall, preserved to the present day (although converted into a private home). 

The new St. Felix was decorated with elaborate stenciling and paintings, later receiving a canopied altar and rail. Similar to St. Boniface in Bay City, large murals were painted along the ceiling, detailing scenes in the lives of Christ and the saints. 

Sanctuary and altar, pre 1960s.

An interesting tale in the parish's history was when a pastor mistakenly believed that the patron of the church was Pope St. Felix I, and commissioned a statue of him. The church had actually been dedicated to St. Felix of Valois, but this error may have went unnoticed until after the statue entered production. Despite depicting a saint that had no relation to the parish, the statue was installed in a niche within the church, and is presumably the same statue that was present in the current church until it was closed in 2014, when it was moved to one of the other parish sites.

The sanctuary as it appeared at the time of the merger.

In the late 60s, the church was renovated to unfortunate results. The altars, rail, and most statuary were removed. The walls were whitewashed, erasing the stenciling and murals that once characterized the nave and apse. 

St. Felix merged with St. Roch in Caseville and St. Francis Borgia in Pigeon to form Our Lady of Perpetual Help parish. While the other two sites are used weekly, St. Felix has been given the designation of "occasional use", with no regular liturgies. The organ and some other furnishings have been removed. Today the church is still used for funerals, but sees little activity beyond that. 

Sacred Heart, Mt. Pleasant

As home of one of the three remaining high schools in the diocese, Sacred Heart has a higher profile than most parishes. Originally dedicated to St. Charles, a small church building was constructed in 1877. This church was used until a new, large church was erected in 1889, at which point the parish was dedicated to the Sacred Heart. 

Exterior and interior of the old church.

The sanctuary of this church was similar to St. Joseph the Worker, with windows depicting Jesus and Mary flanking a gothic high altar. Other features were more unique, with the overall layout being far less spacious. Two short side altars were situated on either side of the apse, limited in resemblance to the high altar. Sacred Heart does not seem to have undergone much change during the lifespan of this structure, but photos from the mid 60s show that the high altar steps were extended to make room for a freestanding altar, another similarity to St. Joseph. 

Exterior and interior of the present church.

The original church fell victim to the growing pains of the 50s and 60s, which doomed many other historic churches in the diocese during that period. While the church had always been meant for crowds, sporting a loft that wrapped around the nave, a new structure was more appealing. This new church was dedicated in 1966, and similar to its counterparts in Bay City, Essexville, and Saginaw, incorporates very little from the previous building. 

The small spire from the old church.

As for the old church, it was struck by lightning in the 70s and eventually demolished. A gymnasium now occupies the spot where it stood. While the church itself is gone, there is an interesting piece of it that still exists. One of the spires can be seen on top of a small maintenance building at the Isabella county fairgrounds.

Sacred Heart remains a large parish, and has not absorbed any other parishes in recent years. It has three weekend masses and daily mass during the week. 

St. Mary, Parisville

St. Mary was dedicated in 1883, serving a Polish community, and was a considerable step up from the small structures that proceeded it, both of which were destroyed by massive fires that swept through the thumb region. The new church was quite large, taking on a gothic appearance with a steeple that could be seen for miles around. Despite being in a rural setting, the church interior was decorated in a manner reminiscent of more elaborate urban churches, featuring tall arches supported by pillars, a high pulpit, and side altars similar in size to the main altar. Stained glass was installed in the 1930s and painted stenciling in the sanctuary was done around the same time. 

Exterior of the third church, 1940s.

Interior, pre and post 1955 renovation.

St. Mary's underwent a renovation in 1955 that updated many features while unfortunately simplifying the general look of the church. New pews and flooring were installed, the high pulpit was removed, a less intricate communion rail replaced the old, the altar steps were shortened, and all of the walls repainted. The church retained this look for the most part through the 60s and early 70s, while liturgical changes prompted some alterations such as the removal of the high altar reredos. 

St. Mary burning and ruins.

Exterior and interior of the fourth church, 2007.

On October 22, 1974, St. Mary's was struck by lightning and reduced to ash. The chimney pictured above resisted the wrecking ball and is still standing today. A new fan-shaped modern church was built to replace the old, being dedicated in 1976. This church is still in use, though in a limited capacity. In 2013 St. Mary merged with St. Patrick in Palms to form St. Isidore parish, which would later come to share a pastor with Holy Apostles parish in Ruth. Currently there is only one weekend Mass at St. Mary's, a 7pm Saturday vigil. 

Our Lady of Lake Huron, Harbor Beach.

Our Lady of Lake Huron traces its founding to a small mission that was started in 1882, back when Harbor Beach was known as "Sand Beach." The town wasn't the only thing that underwent a name change, as the mission was originally dedicated to St. Vincent De Paul. A larger structure was completed in 1885, and was the parish was the first to take "Our Lady of Lake Huron" as their patron. 

The current church was dedicated in 1917, and still stands today. It takes on a unique shape compared to other structures in the area, having a short profile and a tower capped with a statue of our lady. The interior was meticulously decorated with the beautiful altars, rail, statuary, and stained glass that was to be expected. 

Interior, First Mass of Fr. John Gentner, 1964.

In 1966, the church was remodeled "in accordance with the directives of the Second Vatican Council" as stated in a parish directory. The altars and rail were removed, walls repainted, floor carpeted, and new sanctuary fixtures installed. This is essentially how the sanctuary appears today, though the arrangement has been slightly improved, with the blessed sacrament being restored to the center, along with the crucifix. 

The sanctuary as it appears today.

Our Lady of Lake Huron is presently linked with St. Anthony church in Helena, operating under Holy Name of Mary parish. Our Lady still has two weekend masses, and seems to be doing well. The parish is another that benefits from being home to one of the remaining elementary schools in the diocese.

St. Michael, Maple Grove

The current St. Michael church, which may hold the record as the most renovated church in the diocese, was proceeded by two structures, with the first being constructed in 1867. Some of the first Catholics to make up St. Michael's had labored for years to get a priest, with some having attended Methodist services as a way to sanctify the Lord's day when no priest was available to say Mass. A larger gothic church was dedicated in 1889, furnished with a high pulpit and altars that matched the style of the building. 

The rapid growth of the parish eventually prompted the construction of the current church, which was dedicated in 1922. The old altars and pulpit from the previous church were reused, eventually being replaced by more elaborate ones. The original high altar was sold to St. Mary church in Albee, with the cross at the top being cut off so the altar could fit in their sanctuary. St. Michael's is notable not only for its size, but also for the detailed stained glass and ceiling murals, which have survived to the present day.

Sanctuary, before and after the altar was replaced.

The church was redecorated in 1965 under the pastorate of Fr. Michael Wolf. Marble side altars replaced the previous wooden ones, with the main altar being removed entirely. A stone etching of the last supper stood in its place, along with the celebrant's chair. A simple table altar was installed for the celebration of Mass. Carpet was later installed in the mid 70s.

Interior, 2015.

This was not the end for "modernization" at St. Michaels, as subsequent renovations took place in 1975 and 1999, with the removal of the side altars and a massive wood platform being installed over the sanctuary floor, extending out into the nave. The former apse was partially closed off, with a small chapel being constructed to house the tabernacle. The pipes from the organ were installed above. A new altar, ambo, baptismal font, and celebrant's chair were also introduced, along with winding ramps and choir seating near the altar. Particularly tragic is the fact that marble from one of the former side altars was incorporated into the sign outside of the church. 

Interior, 2021.

Yet another renovation was undertaken in 2021, removing many layers of changes made to the church since the 60s. A new tile floor was installed in the nave aisles and sanctuary, the chapel and organ pipes were removed from the apse, which for the most part was returned to its original state, housing new reredos for the last supper image and the tabernacle. A new altar was dedicated, along with a side shrine for statues of the holy family (which had ended up in a private home after their previous removal), and the return of once removed paintings above the narthex doors. Today the parish is linked with Immaculate Conception parish in St. Charles, and still hosts two weekend masses. 

St. John the Evangelist, Ubly

Prior to the establishment of St. John parish, Mass was offered in the homes of the faithful. Beginning in 1885, Rev. Fr. T. C. Krebs of St. Agatha parish in Gagetown began traveling to Ubly to say Mass twice a year. The first St. John church was completed in 1887, and was unique in that despite being the first structure to be used by the parish, it was constructed of brick. This church served the faithful until plans began to materialize for a new church in the mid 1930s. Discussion of this project began after Bishop Michael Gallagher (of Detroit, whose territory the thumb was under at the time) visited the church for confirmations in 1937. He soon after wrote to the pastor saying that he couldn't help but notice how small the church was, and encouraged that a larger structure be built.

The new church was constructed in the following years, and proved to be a significant improvement from the old, being much larger and beautiful. The interior was decorated down to the smallest detail with a variety of statuary, colorful stenciling, wood and stone work, carvings, and more. Three gothic altars were present in the sanctuary, complimented by the communion rail. 

Interior prior to renovations.

Like most churches in the area, the beauty that made St. John so interesting was done away with in the decades following the council. The walls were painted white, floors carpeted, and overall appearance drastically altered. The three altars, rail, and practically all statuary were removed. New sanctuary furniture was installed, and the back wall of the apse was expanded. 

The sanctuary as it currently appears.

St. John is now merged with three nearby churches: St. Columbkille in Sheridan Corners, St. Ignatius in Frieburg, and St. Joseph in Argyle, forming Good Shepherd parish. It has retained two weekend masses, though the Sunday mass is now at 5pm. Despite the current arrangement, St. John is lucky to be classified as the "parish church" or main site for Good Shepherd, which means it's the least likely to be closed if future consolidations take place.

Honorable Mentions:

St. Michael, Port Austin

St. John, Standish (Merged to form Resurrection of the Lord parish)

St. Agatha, Gagetown

St. Patrick, Palms

St. Elizabeth, Reese

This blog is not affiliated with the Catholic Diocese of Saginaw or any ecclesial organization. The thoughts presented are my own.

If you are reading on your phone and would like a better view of the pictures, try tapping to enlarge them and dragging to zoom in.

Responding to a Priest On Vatican II

In August of last year, I came across a homily from a parish that I used to attend on the topic of "tradition." I was disappointed to hear the pastor repeating various falsehoods about the Second Vatican Council, along with misconceptions about Catholics who feel drawn to the usus antiquior or "traditional Latin Mass." This is a letter that I wrote to the priest and delivered to him personally, which served as a rebuttal to his claims and offered an adequate explanation as to why many Catholics choose to attend the usus antiquior in Saginaw. I also briefly commented on some unorthodox features of other homilies given by him.

Vatican II in session

While it has been nearly a year since it was authored, I want to share the letter since I know many local readers will appreciate it. What was said by the priest in the homily was a repetition of the same tired narrative that dominated the Saginaw diocese for decades, and thankfully has fallen out of favor with many clergy ordained during the tenure of Bishop Carlson and after.

I do not wish to make publicly known the name of the priest or of his parish. I ask that the readers who already know will not make rash judgements in their criticism, and instead offer their prayers and fasting for him and his parishioners.

Please note that while the meaning of the text is identical, I have improved as a writer since it was originally composed. Some statements have been reworded or added to in order to make greater sense, and some minor errors have been corrected. It is also worth noting that I used terms such as “English Mass”, “old rite” and “Latin Mass” to make sure that father knew what I was referring to. I recognize that in more informed discussions, simply referring to the missals by the language they tend to be celebrated in is inadequate, and would not use the terms in the same way as they are used here.  Here is the text of the letter:

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Praised be Jesus Christ!

I want to share some of my concerns regarding a homily that was given on the 27th and 28th of August at the Holy Sacrifice of the Mass at (name of father’s parish), on the topic of tradition.  I listened to the version that was posted to the parish Youtube page, and I couldn’t help but notice what I feel to be misconceptions about “traditionalist” Catholics along with some claims about the Second Vatican Council that I think have been disproven. It seems that you are directing your criticisms toward the local community of Catholics who attend the Latin Mass, and I wish to clear up some misunderstandings that I think are evident. My primary source that I will be quoting from in this letter will be Sacrosanctum Concilium, which is the Vatican II document on the liturgy.  I have attached a printed copy of this document, and have highlighted each of my citations.

At two minutes and thirty seconds into the video, you said:

“We have a small group of people in our church, including some clergy, who cling to the old, Latin, 16th century tridentine Mass, and they refuse the teachings of Vatican II, which changed the mass from Latin into the language of the people.”

I obviously can’t speak for all traditionally-minded Catholics, since it is a worldwide movement with many, many people, but at my parish of Holy Family in Saginaw, which serves the faithful who are devoted to the Latin Mass from across the diocese, practically everyone accepts the Second Vatican Council.  Out of the great many people I have met and spoken with, I can only name a few who find it difficult to accept the legitimacy of the reforms of Vatican II.  This is to be expected, as with any group of people our size (The attendance at our mass ranges from 180-200 people on many Sundays).  In any Catholic congregation there are going to be a few people who are out of line. I am planning to speak with the pastor to find a pastoral way to minister to these Catholics. My point is that I think it would be dishonest to paint all Catholics who appreciate the traditions of the church with a broad stroke as “Vatican II refusers”.  This does not accurately portray the position held by a near unanimous majority of those who attend the official Latin Mass site for our diocese.

I should also mention that the majority of Catholics who attend this mass also attend the English Mass on a regular basis.  They accept its legitimacy, along with the council, and are not opposed to its existence. In regards to your comment about clergy who celebrate the Latin Mass, you must be referring to priests outside of the diocese, since in the April 18th decree on the implementation of Traditionis Custodis in Saginaw, Bishop Gruss said: “The priests appointed are entrusted with these celebrations, and it has been determined that the priests do not deny the validity and legitimacy of the liturgical reform as dictated by Vatican Council II and the Magisterium of the Supreme pontiffs.” Since these priests do not meet the description you gave, I will move on to another point.

I find your terminology in this quote to be potentially misleading. “16th century tridentine Mass” is not an accurate description of what happens at Holy Family.  It is true that if one could travel back in time to the 16th century and attend Mass, it would look practically identical to the Mass as it is done at Holy Family, but sometimes looks are deceiving.  Much of the traditional Latin Mass actually dates back centuries earlier than the 1500s.  Much of the Roman Canon, in which the consecration takes place, dates as far back as the 6th century.  It took centuries for the Roman Rite to develop, culminating after the Council of Trent, when various elements of the Mass that were already present in the liturgy of Rome were codified for the whole Latin rite. Over time many changes were made, including from Trent to the present day.  To name some notable alterations since the 1500s:  New prefaces were added, feasts and propers for newly canonized saints, revised rubrics, a revised holy week in 1955, etc. In the 1962 missal, which is used every week at Holy Family, Pope St. John XXIII added the name of St. Joseph to the canon. All of this reflects organic development, which continues to this day. This might surprise you, but the Church actually continued to make official changes to the Latin Mass, years after the promulgation of the current liturgical form in use at most parishes now. As more priests started celebrating the Latin Mass from the 1980s to the present, Rome has continued to update and make changes to the 1962 missal.  A prime example of this was in 2020 when the Congregation for the Doctrine of the Faith in Rome issued regulations allowing new prefaces from the English Mass to be used in the Latin Mass, along with the option to celebrate feast days for saints canonized after 1970, when most priests had adopted the current form of the liturgy. At Holy Family, we received special permission from Congregation for the Doctrine of the Faith allowing for a layman to chant the first reading, as have other parishes in the state who offer the Latin Mass.  This liturgy is hardly a relic of the 16th century.

You claim that “traditionalist” Catholics “refuse the teachings of Vatican II, which changed the Mass from Latin to the language of the people.” This is another point that needs to be examined. Since the majority of people who attend the Latin Mass at Holy Family accept the legitimacy of Vatican II, then that means we also accept all of its teachings. There is not one doctrinal teaching or disciplinary act of Vatican II that we reject.  Your claim that Vatican II “taught” that the mass must be celebrated in the language of the people is false. I cannot find this anywhere in Sacrosanctum Concilium.  To the contrary, article 36 states “Particular law remaining in force, the use of the Latin language is to be preserved in the Latin rites.” Later in that section, the council merely permits Bishops to allow the use of the vernacular language under limited circumstances, with the possibility of going beyond that if there is serious pastoral necessity. Nowhere in this document does the council forbid the celebration of Mass in Latin. Regarding liturgical music, the council said in Sacrosanctum Concilium article 116: “The Church acknowledges Gregorian chant as specially suited to the Roman liturgy: therefore, other things being equal, it should be given pride of place in liturgical services.” It also says in article 54: “steps should be taken so that the faithful may also be able to say or to sing together in Latin those parts of the Ordinary of the Mass which pertain to them.” The council most definitely did not abolish the use of Latin in Church liturgies. 

Next, you mentioned the 1984 Indult of Pope St. John Paul II, in which he gave permission for Bishops to allow priests to minister to Catholics using the old rite of Mass. What you said was true, but I think an important historical piece of the puzzle is being overlooked. The reason why there are so many Latin Masses around the world today is because there was a massive easing of restrictions in the years following St. John Paul II’s indult. Most notably, Pope Emeritus Benedict XVI issued the Motu Proprio Summorum Pontificum in 2007, which gave every Roman Catholic priest the authorization to celebrate the Latin Mass without having to seek special permission.  This Motu Proprio was heavily utilized in some places such as the Archdiocese of Detroit, which hosts 28 Latin Masses, about half of which are weekly. In other dioceses this Motu Proprio went largely unimplemented, as some Bishops were uncomfortable and in many cases insensitive to the pastoral needs of faithful seeking a more traditional liturgy in their diocese. The Motu Proprio Traditionis Custodis issued by Pope Francis last year supersedes the old rules and restores many restrictions. I fully recognize this, but still feel that the history behind this movement needs to be shared so that a greater understanding may come out of it.

At six minutes and thirty seconds into the video, you said:

“If traditionalists really want to go back to the past for Mass, they need to bring a pillow to church, and lie down on the floor facing the altar.”

This is a strawman. I don’t know of any Catholics who attend the old rite of Mass because they want to go back as far as we can, celebrating the liturgy as it was originally done in the upper room. Most people who attend the Latin Mass are fully aware that Jesus wasn't offering Mass in Latin and that the Mass in the upper room was before any sophisticated liturgical rites could be developed. I will cover the real reasons why Catholics are attracted to the Latin Mass later, but first I want to address another point you made about how the disciples were sitting around the table, not all on one side. I assume you mentioned this because the Priest and people are on the same side of the altar in the Latin Mass. The reason why this is done isn’t because we believe “that's how Jesus did it” or because the Priest is “turning his back on the people.” It’s because there is a long theological tradition behind the sacrifice of the Mass being offered this way, going back to the apostles themselves. This was clearly seen in the early church, when altars were built to face East, the direction of the rising sun. This symbolized Christ rising from the dead and the faithful looking forward to his second coming. As time went on churches started to be built facing other directions, which led to some odd altar arrangements (particularly in the Roman basilicas) since the Mass was still offered facing true east. Eventually this practice became “liturgical east”,  where common orientation was restored regardless of the direction in which the church was built. All of the people in union with the Priest were together facing God in the liturgy, adoring Christ and reflecting on his future return.

I would also like to note that this attitude of “if it’s older, then it’s better” that traditionally-minded Catholics are often accused of, is precisely what many leaders of the Church believed during the implementation of the council, and still do today. This is where the trend of using simple wooden tables as altars came from. Vatican II never forbade Priests from saying Mass while facing the same direction as the people. This argument against “traditionalism” is unfounded.

I would like to conclude with some explanation as to why so many Catholics like the old rite of Mass, but first, let's look at the fruits. You quoted Pope Francis as saying that the Latin Mass is a “dead tradition.” I can’t give any firsthand experience outside of the Latin Masses I have attended, but for something you might call a “dead liturgy”, it sure has born tremendous fruit. The Latin Mass was first celebrated at Holy Family in December of 2020. In such a short amount of time, this Mass has led to the sprouting of a spiritually rich community, composed of many who are happily registered as parishioners of Holy Family and support the parish financially. There were nine first Holy Communions this year alone. Since our foundation there have been several baptisms, one wedding with two more planned for next year, countless confessions heard, countless rosaries prayed before mass, many relics venerated, many potluck dinners and community gatherings, one funeral mass, and the list could go on. Those who attend are contributing members of the parish organizations such as the worship committee and the music committee. The Knights of the Altar, an organization made up of around 20 altar servers, has been established and is going strong. The pastor of Holy Family can frequently be seen in attendance at our Masses. All of these are signs of a parish being rejuvenated with the spirit of renewal.

If you were to step into Holy Family just before the opening hymn of the Mass, you would see a packed church, full of young people. I can say as a young person: the youth want tradition. So many of the Catholics at Holy Family find themselves there because they don’t feel spiritually nourished at other parishes. This is home for them. It’s home for me. Many people are there because they have been mistreated at their former parishes. Some have been ridiculed for how they express their piety. Some have been denied communion on the tongue by their pastors in conflict with reasonable application of canon law. Some have been shut down by their parish committees because they want a less casual liturgy. Some have been forced to leave by erroneous preaching, since their pastors teach ideas that are condemned by the Church. Some couldn't bear to stay when their pastors started taking liberties with the liturgy such as making up their own prayers, making jokes during mass, omitting parts of the mass, turning homilies into free for all entertainment, ignoring the General Instruction of the Roman Missal, disrespecting the Blessed Sacrament, etc. Young people want beauty. Young people want something timeless. Many Priests fail to keep their interest because in exchange for the “16th century” liturgy, they offer a liturgy that seems to be stuck in the 1970s, especially when the music program of the average parish is taken into account.  If you asked the average attendee at one of our masses why they like the Latin Mass, you would probably hear responses such as “because of the music” or “because of the solemnity”  or “because of the beautiful prayers” but I think the biggest reason why Catholics love the Latin Mass is because of the reverence shown to the Blessed Sacrament. Every little liturgical action of the Priest, altar servers, and congregation, is oriented towards Jesus in the Eucharist. This principle is expressed even down to the Priest’s fingers, which after having touched the consecrated host, remain touched together, so that even the tiniest particle of Jesus will not be lost. While this and other rubrics are not substantial to the rite, it reflects a truly wonderful tradition. I think this quote from Pope Emeritus Benedict XVI sums things up well: “What earlier generations held as sacred, remains sacred and great for us too.”

I again wish to make clear that the celebration of the Latin Mass in Saginaw is not being done out of any disobedience to the Bishop, Pope, or Magisterium. It would have been licit for one of our priests to begin saying the Latin Mass in his own parish under the rules of that time, with cooperation from the bishop, but we still sought permission to establish an official home for this liturgy. Bishop Gruss responded graciously to our request and even preached at our first mass. Everything we do is with his permission. In article 2 of  Traditionis Custodis, Pope Francis says: “It belongs to the diocesan bishop, as moderator, promoter, and guardian of the whole liturgical life of the particular Church entrusted to him, to regulate the liturgical celebrations of his diocese. Therefore, it is his exclusive competence to authorize the use of the 1962 Roman Missal.” When the Bishop issued restrictions that greatly reduced the days on which the Latin Mass could be celebrated, we obeyed. On Pentecost Sunday, the doors of Holy Family were locked when we would normally be celebrating the Latin Mass. There was no disobedience. 

The Church has always benefited from a diversity of liturgical rites and traditions. I have attended the Byzantine Rite church in Bay City, and very much appreciate their liturgy. When I first started coming to Holy Family, I didn’t find a group of disgruntled, old Catholics who just couldn’t move on. I found a group of Catholics who have been offered a priceless gem by the Church, and want to use it to help save their souls, so long as they are able. There are many reasons why I personally felt called to find a different parish, as opposed to (name of father’s parish), but that isn’t why I wrote this letter. My only intention is to make the truth about the Latin Mass and Vatican II known. If what I have said here troubles you, and you want to know how (name of father’s parish) can better nourish young Catholics, I have a couple of suggestions: Stop turning calvary into comedy, and stop contradicting what the Church teaches in your homilies. These alone will bear good fruit. I can guarantee it. Lastly, I am extending an invitation. If you want to find out for yourself why so many Catholics like the Latin Mass, then I invite you to visit Holy Family and talk to some of our families. Better yet, I invite you to come and talk to one of the Priests who celebrate the Latin Mass for us, and ask them why they do so. You will most certainly not hear the stereotypical “because we’re all Latin enthusiasts”. You might be surprised by what they say. The Holy Spirit is full of surprises.

Thank you for your Priesthood.

In Christ,

(Author’s name)

If you would like any of my additional sources, more info, or simple clarification, I would be happy to provide it. My email is (personal email).

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Unfortunately, the pastor did not take up my suggestions to visit and talk to the families at our liturgy, though the homily was taken down from Youtube and Facebook, so take that for what you will. 

Prayer for priests by Pope Benedict XVI

Lord Jesus Christ, eternal High Priest, you offered yourself to the Father on the altar of the cross and through the outpouring of the Holy Spirit gave your priestly people a share in your redeeming sacrifice. Hear our prayer for the sanctification of our priests. Grant that all who are ordained to the ministerial priesthood may be ever more conformed to you, the Divine Master. May they preach the Gospel with pure heart and clear conscience. Let them be shepherds according to your own heart, single-minded in service to you and to the Church, and shining examples of a holy, simple, and joyful life. Through the prayers of the Blessed Virgin Mary, your Mother and ours, draw all priests and the flocks entrusted to their care to the fullness of eternal life where you live and reign with the Father and the Holy Spirit, one God, for ever and ever. Amen.

This blog is not affiliated with the Catholic Diocese of Saginaw or any ecclesial organization. The thoughts presented are my own.

Coming Soon: The Lost Sanctuaries of Saginaw: Part 3.

The Lost Sanctuaries of Saginaw: Part 2. Saginaw Churches.

As the seat of the diocese, Saginaw was once home to many impressive Catholic churches. With the passage of time, none of their sanctuaries have been preserved as they were prior to the council. In this article, we will look at several Saginaw parishes and compare their past selves to what remains. 

St. Andrew

St. Andrew parish was founded in 1852, and was the oldest parish in the diocese, second only to St. Joseph in Bay City. The current church was consecrated on May 13th, 1913. St. Andrew's is well known for its imposing steeple, which can be seen from across town. The interior of St. Andrews was one of the most elaborate in the city, featuring gothic altars, a matching pulpit, a communion rail, massive statues, and detailed murals. 

This church is interesting due to the fact that it underwent a post-conciliar renovation, but the three altars were retained fully intact (except that St. Joseph and the angels have vanished) without modification. While the altars survived, the liturgical layout of the sanctuary unfortunately did not. Pictured below is an altar arrangement that might seem bizarre to readers today, but was somewhat common during the years of Bishop Untener's episcopate. The altar and ambo are equal distances apart, likely to emphasize the "table and word", and the only thing in the center is the celebrant's chair, which was located in the nave in St. Andrew's case. Other changes include the removal of much of the statuary, the railing, pulpit, and the introduction of red carpet. 

Sanctuary, 1950s and 1980s.

St. Andrew's as it appeared at the time of closing.

Despite the alterations, St. Andrew's was still easily restorable following the initial renovation. This was not to last however, as another renovation took place sometime after the late 1980s. This 2nd phase was eerily similar to the renovations at Our Lady of the Visitation in Bay City. The altar was moved to the center of the nave, pews were removed in favor of chairs, and the apse and choir loft were walled off. This is how St. Andrew remained until its closing in 2014, merging with St. Helen church to form Christ the Good Shepherd Parish. It was briefly reopened to host masses for the cathedral parish while St. Mary's underwent renovations, but currently the building is unused and has presumably been sold off. 

                                                                          St. Joseph 

In what is now a parking lot, the old St. Joseph church once stood. The parish was founded in 1872, and the first structure was quickly constructed. This church was in use until 1919, when a larger building was dedicated to serve the growing number of families.

Exterior and Interior of the original structure

  The 2nd church exterior, 1950s yearbook photo of the interior

The 2nd St. Joseph changed relatively little over its lifespan prior to the 60s. It was notable for the large number of Hispanic parishioners, who eventually grew to outnumber the original Irish. It was one of the first churches in the area to install a shrine to Our Lady of Guadalupe. 

         

Exterior and Interior of the current St. Joseph's

The church underwent multiple renovations in the later half of the century, with most of the original furnishings being removed. A new altar and sanctuary platform were installed in 1987, and were in use until the church was demolished in 2003. A new modern structure was built on the site of the former rectory, and bears little resemblance to the old church. The new sanctuary is particularly odd for being in the center of the church, and on the same floor level as the nave. Most of the stained glass windows from 1919, which had been among the few things to survive the renovations, were auctioned off. 

Cathedral of Mary of the Assumption

The cathedral is another parish that began very early in what would become the Saginaw diocese. It was founded in the early 1850s, with the first church finally being constructed in 1863. This church would be in use for forty years, with transepts and other additions being made over time. Despite its small size, the first St. Mary church was beautifully decorated, with three gothic altars and artwork painted above the altar. It was moved across the street while the current structure was being built, and eventually demolished.

The first St. Mary's church exterior, sanctuary, and stained glass.

Despite having been gone for over a century, there are still pieces of the old church that can be seen today. The original stained glass windows that may date back to 1863 still exist, residing in the former St. John the Baptist church in Carrollton. St. John's was destroyed by fire in 1913, and the old windows were donated to be installed in the rebuilt church. Despite their immense value as part of local Catholic history, they were not removed when the church was sold to a protestant congregation in 2015. St. John's is now known as "Newer Dimensions Fellowship".

Priestly ordinations in the new cathedral, 1941. 

Msgr. Eugene Forbes, a future rector, is among the new priests.

The current St. Mary's was built in 1903, and went on to be designated as the cathedral in 1938, with the founding of the Saginaw diocese. It is said that Bishop William Murphy chose the building for its beauty. For roughly the first four decades, the church interior was somewhat simple. The three altars from the old church were reused. 

Sanctuary following the 1941 renovation.

In order to make the church more cathedral-like, Bishop Murphy initiated a massive renovation in 1941, with the help of the rector, Msgr. Felix Vogt. Elaborate stenciling and murals were painted, along with new lighting, an extended sanctuary rail, a new pulpit, and tiled flooring. New stone altars with wood carved reredos were also installed. It was during this time that St. Mary's began to offer daily sung masses, with the help of a student choir. The church went relatively unchanged from this state until 1967, when the sanctuary was carpeted, along with new pews and flooring. St. Mary's was also unique in that it hosted a ceremony that might have only occurred once in the history of the diocese, the consecration of a bishop. Msgr. James Hickey was consecrated as an auxiliary bishop to aging Bishop Woznicki that same year. He would later go on to become Cardinal Archbishop of Washington DC.

Interior, 2003.

Yet another renovation took place in 1978, completely overhauling the layout of the sanctuary. The entire church was painted white and carpeted, pews were replaced by chairs, the choir was moved to the former sanctuary, and the altar was moved to the center of the nave. Practically everything except for the windows that was original or dating to the 1941 renovation was removed. This is how the church appeared for nearly 40 years, until a significant restoration in 2017. 

Interior following the 2017 renovation.

Today, the cathedral is widely acclaimed for its beauty. The restoration returned the church to a far more traditional layout, with a marble altar and floor, central tabernacle with reredos, pews with kneelers, and the original stations of the cross. While other parishes nearby are concerned with survival, it is safe to assume that St. Mary's isn't going anywhere. It hosts daily Mass and remains the seat of the diocese. 

Sts. Simon and Jude

Sts. Simon and Jude parish was established in 1992, and closed in 2014, when it was merged with St. Christopher parish. There isn't much remarkable about this parish, but the story of its founding is quite interesting. Sts. Simon and Jude was the product of a dramatic merger itself, with four Saginaw churches closing. This was a controversial decision, as all four had maintained strong ethnic identities, and also for the fact that they all had notable historical value compared to Our Lady Help of Christians, a relatively new parish that was to absorb the closed ones. Here are brief histories of each church:

Holy Rosary 

Holy Rosary parish was founded in 1886, and served the Polish community of Saginaw's east side. The original church building was gothic in style, and quite impressive compared to some of the other parishes in the city from that time. The first church was converted into a gymnasium in 1953, when a new structure was finished on the corner of Annesley and 13th street. The new church is notable for being modern in design, but still built to accommodate the liturgy and customs of that time, with multiple altars and a communion rail. 

Sanctuary appointments of the old church, exterior.

Interior and exterior of the new church.

The old church has since been demolished, but the 2nd structure is still standing today. It has been sold to a protestant congregation, and is now known as "Rhema Worship Cathedral".

Our Lady of Mt. Carmel

Founded in 1913, Mt. Carmel parish was established to serve as Saginaw's Italian church. It was constructed on the corner of Tuscola street and Weadock avenue, a stone's throw away from downtown. The old sanctuary was compact, but still fitting for the sacred liturgy. Minimal artistic changes were made over time, but the sanctuary retained its character prior to the post-conciliar era. 

Sanctuary before and after.

Later photos show an unfortunately barren sanctuary. The high altar has been replaced with the celebrant's chair, and the side altars have vanished. The communion rail has also been removed, along with other reminders of the past. Today the church and other parish budlings are owned by a drug addiction treatment center.

St. Rita

While the property's former glory is unknown to many, the former St. Rita church is hidden in plain view near the intersection of Washington avenue and M-13. St. Rita was founded in 1913, and was another church dedicated to the Polish population of Saginaw. 

Sketch of the new church, Original church/school.

The original church was housed in the 2nd floor of the school building, which still stands today despite its dilapidated state. A new church was dedicated in 1951, later being sold to "Greater New Fellowship Church of God in Christ."

I wasn't able to track down any interior photos of the old or new church, but the exteriors alone are worth taking note of. 

Sacred Heart

Of all the parishes that merged into Sts. Simon and Jude, Sacred Heart left behind the longest legacy. The parish was founded in 1874, the same year as St. Stanislaus Kostka and St. Boniface parishes in Bay City. Construction began on a new gothic structure in 1891, culminating in the dedication of one of the most majestic churches in the city. 

Side and main altars of Sacred Heart.

Sacred Heart's interior was lavishly adorned. The main and side altars possessed spires that mirrored those of the exterior towers, reaching up to God. Pictorial stained glass, a communion rail, gothic confessionals, and detailed paintings were all present. 

Exterior, likely taken in the final years of the parish.

Few interior photos of Sacred Heart after the 60s are readily available, but it is safe to assume that it received a similar treatment to other churches in the area. When the church eventually closed, it likely lacked most of its original furnishings and character. Today the church has been demolished, and the land that the structure once occupied is now partially filled with an expansion to the mustard seed shelter, which owns the former rectory next door. The only reminder of the grand edifice that once stood there is the cornerstone, still on the front lawn, with a hole where the relics were deposited on the day that it was set in place.

 

Sts. Peter and Paul

Sts. Peter and Paul is another tragic case of a whole building that was lost in the later half of the 20th century. It was founded in 1886 and dedicated two years later. The church was gothic in design, similar to other nearby parishes, and was expanded at least once to accommodate more people in the nave. 

Two stages of SSPP's interior.

Early photos show traditional sanctuary appointments which were replaced in a later remodeling. The new altars and statuary are a good example of how despite the trends of modernization that prevailed even before the years of the council, redecoration was still often done in good taste and with a desire to lift minds to God.  

SSPP high school students receive communion, 1950s.

In the 1970s, big changes were afoot. The church was beginning to show its age, with large cables strung above the nave of the church to keep the ceiling from pushing the walls outward. Rather than fixing the church, a new one was built at a site nearly two miles from the original. This modern church incorporated basically nothing from the previous church, and stands out as a particularly harsh downgrade. 

Exterior and interior of the new church.

Today the church is still used for weekly Mass. It was merged with St. Stephen to form St. Dominic parish in 2014. 

Honorable Mention: St. Casimir

Part 3 will cover churches throughout the rest of the Saginaw Diocese. Stay Tuned!

This blog is not affiliated with the Catholic Diocese of Saginaw or any ecclesial organization. The thoughts presented are my own.

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