• Saint Mary of Victories

    Catholic Church

    Reverent  Faithful  Welcoming 

    Since 1843

  • Saint Mary of Victories

    Catholic Church

    Reverent  Faithful  Welcoming 

    Since 1843

  • Saint Mary of Victories

    Catholic Church

    Reverent  Faithful  Welcoming 

    Since 1843

  • Saint Mary of Victories

    Catholic Church

    Reverent  Faithful  Welcoming 

    Since 1843

  • Saint Mary of Victories

    Catholic Church

    Reverent  Faithful  Welcoming 

    Since 1843

  • Saint Mary of Victories

    Catholic Church

    Reverent  Faithful  Welcoming 

    Since 1843

  • Saint Mary of Victories

    Catholic Church

    Reverent  Faithful  Welcoming 

    Since 1843

  • Saint Mary of Victories

    Catholic Church

    Reverent  Faithful  Welcoming 

    Since 1843

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About St. Mary of Victories

Historic Saint Mary of Victories Catholic Church, just south of the Gateway Arch, is a splendid and unique part of the heritage of old Saint Louis.

Founded in 1843 for German immigrants, it became the city's Hungarian Catholic Church and cultural center in 1956. Its acclaimed architecture, beautiful old paintings, ornate statuary and noted historical personalities have earned it a spot on the National Register of Historic Places. It is one of the few consecrated churches in the Archdiocese of St. Louis, and has a magnificent high altar with hundreds of sacred relics.

Saint Mary’s accordingly offers a classically reverent style of worship in proclaiming the joy of Christ's Gospel to locals and tourists alike. The 11 a.m. Sunday Mass is mainly in English, with a touch of Hungarian in Scripture and song.

Read the Whole Story...  

Reflections From Our Saints...

  • SMOV - Infant of Prague
  • St. Therese of Liseaux
  • St. Elizabeth of Hungary
  • SMOV - Cabrini
  • SMOV - Anthony (1)
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History

St. Mary of Victories has played an important role in the development of St. Louis... Read More
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Architecture

St. Mary of Victories is an excellent example of pre-Civil War architecture in St. Louis... Read More
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Hungarian Parish

St. Mary of Victories has been the official home of the Hungarian Catholics in St. Louis since 1957... Read More
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Blessed Francis Xavier Seelos

Blessed Francis Xavier Seelos once preached at St. Mary of Victories... Read More
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Latin Novus Ordo Mass

St. Mary of Victories is the only place in St. Louis that celebrates the Modern Rite, ad orientem, with Gregorian Chant... Read More
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Liturgy Schedule

Mass Times

11:00 AM Sunday - Third Sunday ONLY

Ordinary Form Mass, Traditional Music, Some Latin
Hungarian Lunch After Mass - Usually $10

Confessions:  Sundays at 10:30 am
Tours Conducted Sundays after Mass

The Facilties are Not Open Other Sundays Of the Month (No Lunch)

 THERE IS NO DAILY MASS AT SMV CHAPEL

Latin Ordinary Form Mass with Gregorian Chant - One Saturday Per Month

See Web Page or Facebook Group (or Call) for Details

                                                                                                           

Note:  the 7 pm Saturday and 9 am Sunday Masses have been discontinued.  

22 July 2018, 16th Sunday in Ordinary Time (Year B)

IntroitEcce Deus

OffertoryFor the beauty of the earth, p. 207

Communion (Years A & B)Acceptabis

RecessionalAll creatures of our God and King, p. 206

Mass XI, PBC p. 58. Credo III, PBC p. 77 

The Introit antiphon has three phrases:

1.    Ecce Deus adjuvat me, et Dominus susceptor est animae meae

2.    averte mala inimicis meis

3.    in veritate tua disperde illos, protector meus, Domine.

The clear theme is that we must not grow despondent in the face of life's challenges, for Ecce Deus adjuvat me—God is my helper. Ecce starts on the dominant of the mode, reflecting the dominant power of God. So the over Deus is doubled and that Dominus in the second part of the first phrase is made emphatic by a fourth. The manuscripts indicate with special markings that the notes over Deus adjuvat me should be given a broad interpretation. So they rightly demand a solemn rendering of this passage to express our deeply rooted confidence. From the second phrase on (averte), a certain restlessness and apprehension becomes evident. Perhaps it is holy anger, calling for vengeance. Some relationship exists between the passages over mala and illos. But the manuscripts wish above all to emphasize the pressus over illos. Hence the bistropha with its succeeding clivis are here marked with 'c' (=celeriter, rapidly); or 'st' (=statim, immediately) is interpolated between the bistropha and the clivis, while in the corresponding passage over mala 't' (=tenere, hold) and an episema are placed over the clivis. The called-for acceleration of the neums which precede the pressus makes the latter stand forth prominently. Only with protector meus, which may be considered a prolongation of est animae meae, does the confidential feeling of the beginning return to the text and still more to the melody, which closes with well-known and pleasing seconds. More than once the effect of the melody is heightened by what we

may call the "resolved" F-major scale.

            Here the question is very pertinent: Is a Christian allowed to pray thus: averte mala—turn back the evils upon my enemies? If these words proceeded from personal hate, then indeed they would be unchristian, and such a prayer would never find acceptance in the sight of God. Even David refrained from laying hands upon Saul when the latter was powerless before him. But since God desires the salvation of our souls, the enemies of our souls are also the enemies of God, and for that reason are we allowed to beseech God to render His and our enemies harmless, and to let their efforts toward the destruction of souls and the kingdom of God come to naught. Has not God promised His help to those who approach Him with confidence? Hence we call upon His fidelity (veritate)on His goodness and love, and leave it entirely to His wisdom how He will supply us with help against our foes. If, however, there is question of the interior enemies of salvation, such as self-deceit, concupiscence, lust, and so forth, then these words lose their questionable character, and we are allowed to use them in serious and earnest prayer. When we have to deal with exterior dangers, such as ignorance and seduction, then we give averte mala its proper meaning by adding et in veritate tua disperde illos.

(Year A & B) The Communion antiphon has two phrases:

1.    Acceptabis sacrificium justitiae

2.    oblationes et holocausta super altare tuum, Domine

The determined and joyful beginning of the melody reflects the literal meaning of the Hebrew word underlying acceptabis: You take delight in. And God does indeed delight in the sacrifice which Christ offers in the person of the sacrificing priest, who often prays that the sacrifice we offer might be acceptable (acceptabile) to the Father.  It is the sacrifice of justice, the fitting sacrifice, which Jesus Christ 'the Just' has offered; the sacrifice which has again reconciled the offended justice of God. It is in truth a burnt offering in which the love of Christ to the Father consumed itself; a holocaust, since Christ Himself was unable to give more. To this sublime sacrifice, which is now offered on the altar (how pensive the melody becomes here!), are added our sacrificial gifts (oblationes): all renunciations, all sufferings courageously borne, all persevering performance of our duty we have placed on the paten and in the chalice. Taken up into Christ's oblation, as the drop of water into the wine at the Offertory, and united with Christ's sacrifice, these gifts find acceptance before the Lord.

            This Communion, like many others, imitates the structure of the responsories. The cadence over justitiae is typical in responsories of the fourth mode. No doubt its close on e-f and not f-e (as in Domine) is employed to smooth the union of the first and second phrases. This cadence has also appeared over Acceptabis in a shortened form. Here the concluding e-f is found for the same reason as above. The member which immediately follows begins with and an interval of a fourth, just as the second period is always introduced in the responsories of the fourth mode. The second phrase is more quiet, with a strong accent on f. Only with the expressive altare is any prolongation noticeable. The presentation should be lively and joyful.

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Address and Phone

744 South 3rd Street (at Gratiot)
Saint Louis, MO 63102-1645
(314) 231-8101

Click Here for Directions

 

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Our Lady of Victories, Pray for Us!  St. Stephen of Hungary, Pray for Us!
Blessed Francis Xavier Seelos and Venerable Cardinal Mindszenty, Pray for Us!