Vibrant Utah Parish That Started in Basement Looks to Build Church-Basilica: ‘An Oasis in a Desert’
St. Andrew Catholic Parish, located near Salt Lake City, plans to construct a $35 million basilica-style church. The parish has been celebrating Mass in a school gym for the past 17 years since its establishment in 2006. The community views the future church as creating an "oasis in a desert." The parish has utilized nontraditional spaces since its founding.
10 days ago
St. Andrew Catholic Parish, located 20 miles south of Salt Lake City, Utah, began in 2006 with a bilingual group of about 15 people meeting in a house basement.1 2
It has grown to serve 1,400 registered families, drawing 400 attendees each for Sunday English and Spanish Masses, and up to 700 on Easter.1 2
The parish has used nontraditional venues, including a movie theater and now a school gym for 17 years.1 2
Masses require setup and takedown, with altar and items stored weekly.1 2
Pastor Father Joseph Delka credits the gym with fostering commitment, as parishioners collaborate on setup.1 2
Despite limitations, liturgies remain beautiful, featuring seasonal icons, choirs, and an organ.1 2
The parish aims to build a $35 million Byzantine-inspired church on a 10-acre plot, seating 800 in a cruciform design honoring St. Andrew.1 2
Plans by MHTN Architects include an eight-sided dome, wooden baldachin altar, adoration chapel, social hall, expanded food pantry, offices, education space, and rectory.1 2
The design draws from Catholic tradition, including Roman porticos, side saint chapels, and Vatican II's "noble simplicity" from Sacrosanctum Concilium.1 2
Elements like the dome nod to St. Andrew's martyrdom in Patras; icons aid portability and devotion.1 2
Father Delka emphasizes the church as an invitation for outsiders, with street-facing frontage and sacred music acoustics to draw people to Christ.1 2
An expanded pantry will enhance service, building on the current rectory basement operation since 2009.1 2
Parishioners emulate St. Andrew, who brought St. Peter to Jesus, by centering on Christ.1 2
Father Delka calls the project ambitious, entrusting it to God amid Utah's challenges.1 2
Despite Latter-day Saints dominance, Utah has a growing nonreligious population, with unaffiliated adults higher than the national average per Pew Research.1 2
Father Delka envisions the church as "an oasis in a desert" for sacraments and Gospel proclamation.1 2
Explore Catholic use of non‑traditional spaces for parish growth
The Catholic Church emphasizes celebrating the liturgy in sacred places conducive to devotion and noble beauty, yet permits adaptations in non-traditional spaces when pastoral necessity arises, particularly to foster parish vitality amid declining attendance and resource constraints. This flexibility supports parish growth by enabling outreach in modern contexts, such as repurposed buildings or shared venues, while safeguarding reverence.
Church documents prioritize churches as "temples of the living God" where the community gathers for liturgy, underscoring their theological significance. Vatican II's Sacrosanctum Concilium mandates that ordinaries promote "noble beauty rather than mere sumptuous display" in sacred art, vestments, and furnishings, removing anything repugnant to faith or piety. New constructions must suit liturgical celebration and active participation. Rites should exhibit "noble simplicity," being "short, clear, and unencumbered," accessible without much explanation.
The Eucharist, central to parish life, is to occur "in a sacred place, unless in a particular case necessity requires otherwise," with the diocesan bishop judging each instance. This establishes a baseline: purpose-built churches are ideal, but exceptions exist.
For pastoral adaptation, territorial ecclesiastical authorities may incorporate cultural elements from local traditions, submitting significant changes to the Apostolic See. Preliminary experiments can be authorized in mission lands or challenging areas, involving experts. Ecumenical guidelines allow shared use of church buildings for common prayer if agreeable to all and properly prepared.
Non-Catholics may use Catholic churches if lacking suitable venues, per the bishop's permission, including for burials. The Blessed Sacrament's reservation requires careful theological consideration, possibly in a separate chapel. These norms extend to Catholics using non-church spaces under necessity.
Western dioceses face declining practice, fewer priests, and parish mergers, leading to underused churches that risk becoming "counter-testimony" if abandoned. Guidelines for Decommissioning and Ecclesial Management of a Former Church urges avoiding improper profane uses (e.g., "sordid" activities) and distinguishing suppression from decommissioning.
Instead, promote re-appropriation by communities for diverse ecclesial purposes: specialized worship, catechesis, charity, culture, recreation, or silence/meditation open to all. Lay groups (associations, movements) can manage these, echoing historical confraternities. Mixed-use—part liturgical, part social/charitable—is proposed, potentially requiring canon law revisions. A unified territorial vision integrates social dynamics, pastoral strategies, and conservation.
Historical precedent supports parish complexes integrating liturgy with evangelization and charity, as in ancient cathedrals and monasteries, now adapted for suburban parishes. Avoid isolated multifunctional rooms; plan holistically.
Certain liturgies face limits: pre-1970 Missal celebrations cannot typically occur in parish churches to affirm the ordinary rite's role in parish life, unless no alternative exists (with Holy See approval). These are concessions, not promotions of division.
Decommissioning pitfalls include habitual non-worship uses (e.g., concert halls) or partial profanation.
Non-traditional spaces enable resilient, sustainable interventions amid demographic shifts. By repurposing underused churches or using community venues, parishes can:
This aligns with Vatican II's promotion of liturgical life in dioceses/parishes. Experiments in adaptations grow participation where traditional setups falter.
| Approach | Examples from Sources | Benefit for Parish Growth |
|---|---|---|
| Repurposed Churches | Mixed liturgical/social uses; lay management | Retains sacred heritage; enables charity/culture to build community |
| Shared/External Venues | Ecumenical borrowing; necessity-based Mass sites | Expands reach in resource-poor areas; fosters dialogue |
| Parish Complexes | Integrated evangelization spaces | Holistic ministry; suburban adaptation for 500-person assemblies |
| Adaptations/Experiments | Cultural elements in mission lands | Inculturates faith; increases comprehension/participation |
Bishops hold authority, ensuring decency, devotion, and harmony with reformed liturgy. Prioritize sound sacramental theology; avoid marginalizing groups while centering the one lex orandi. Recent documents like the 2018 Guidelines supersede where conflicting, emphasizing forward-looking strategies.
Summary: The Church balances reverence for sacred spaces with adaptive flexibility, empowering bishops to use non-traditional venues for necessity-driven growth. Repurposing and complexes offer practical paths to evangelization, provided they uphold liturgical dignity and communal unity.