Born: 31 March 1897, Dublin City, County Dublin
Entered: 31 August 1914, St Stanislaus College, Tullabeg, County Offaly
Ordained: 31 July 1929, Milltown Park, Dublin
Final Vows: 02 February 1934, t Stanislaus College, Tullabeg, County Offaly
Died: 05 December 1949, Milltown Park, Dublin

Early education at Belvedere College SJ & Clongowes Wood College SJ

Studied for BA Classics, 1st Class Honours at UCD

by 1924 in Australia - Regency at Riverview, Sydney
by 1932 at St Beuno’s Wales (ANG) making Tertianship

◆ David Strong SJ “The Australian Dictionary of Jesuit Biography 1848-2015”, 2nd Edition, Halstead Press, Ultimo NSW, Australia, 2017 - ISBN : 9781925043280
As a regent, Arthur Little taught at Riverview, 1923-26, where the bright and brash Riverview boys turned his classes into chaos. After tertianship at St Beuno's, Little spent the major part of his life as a philosophy professor at Tullabeg. He was a very skilled thinker as well as being an excellent musician and wrote on aesthetics and poetry.

◆ Irish Province News

Irish Province News 25th Year No 1 1950

Obituary

Fr. Arthur Little (1897-1914-1949)

Fr. Arthur Little was born in Dublin on 31st March, 1897. He was educated at Belvedere and Clongowes. His early life in the Society followed the usual course : Noviceship (Tullabeg) 1914-16; then Juniorate (Tullabeg 1 year, Rathfarnham 3 years) where he obtained a first class Honours M.A. in Classics ; Philosophy (Milltown) 1920-23 ; Colleges (Riverview) 23-26; Theology (Milltown) 26-30, where he was ordained Most Rev. Dr. Goodier, S.J; Tertianship (St. Beuno's), his Instructor being Fr. Joseph Bolland, the present English Assistant.
Prior to Tertianship he taught for one year in Clongowes; after it he professed Philosophy - Psychology and Theodicy - for 14 years in Tullabeg (1932-46). From 1946 to his death he was in Leeson St, as “Scriptor”. The mortal disease which brought about his premature death at the height of his powers, prevented him from taking up a professorship of Theology at Milltown Park, to which the 1949 Status bad assigned him. He died on 5th December.

Works :
An Epic Poem on the Passion : “Christ Unconquered”.
Broadcast talks on Catholic Philosophy : “Philosophy without Tears”
“The Nature of Art or The Shield of Pallas”.

Shortly before his death he had completed a detailed study of Plato's influence on the thought of St. Thomas Aquinas : “The Platonic Heritage of Thomism”. This book will be published shortly. An advanced copy of it reached Fr. Little a few days before his death. He was a regular contributor to “Studies”, “Irish Monthly” and other periodicals.

An Appreciation :
In the premature death of Fr. Arthur Little, after months of severe suffering, the Province has lost its most brilliant member. He possessed a remarkably wide range of gifts and some of them in a high degree. He was a classical scholar, a philosopher, a poet, a musician, a critic of art, a writer, a wit. So remarkable an endowment could easily have made him a rather formidable person one to be admired from a distance, were these gifts not completed and balanced by an irrespressible sense of humour and an oddity and whimsicality of manner and demeanour which made him. emphatically a “character”, and a most loveable one at that. For twelve years he was professor of philosophy at Tullabeg, and he did more than any other one man to build up in that infant scholasticate a tradition of sound, solid doctrine. His first subject was psychology, but he soon came to theodicy which was his favourite treatise. He had arrived in Tullabeg without any very definite system but with a certain leaning to Scotism. But, after a short contact with the senior member of the staff he was suddenly converted to Thomism. The conversion was complete and final. He entered into the thought of St. Thomas not merely without any difficulty but with enthusiasm. He was an “anima naturaliter Thomistica”. But he was singularly free from the acrimony of a convert to his abandoned oracle.
He gave himself entirely and untiringly to his work as a professor, and he was perfectly happy as a lecturer. It might be thought that a man of such imagination, a man with the sensibility of a poet, might have given play to these gifts in his treatment of philosophy. But the truth was that when he lectured on psychology or theodicy he was always the metaphysician. He gave his class pure undiluted Thomistic thought. He spared them nothing of the most rigid, the stiffest scholastic method. His lectures were close reasoned, exacting, with no appeal to the imagination. His codex was as forbidding to the unintiated as the Metaphysics of Aristotle, and it needed the comment of the master to draw out its riches. He paid his pupils the formidable compliment of considering them to be on the level of his own austere height of thought and method. And his pupils appreciated the compliment and had for him an admiration that was often an enthusiasm.
In his lectures on the history of philosophy his literary powers could find scope, and what an entertaining subject he could make of it can be judged from his broadcast talks, published as “Philosophy Without Tears”, and from his articles in Studies. He did not read widely and that was a weakness in his position, but he thought out every point in his system and had made a coherent synthesis. He was an indefatigable worker and always sat at his desk. One wondered where he got the energy for this unremitting thought on so difficult a subject. It did not seem to come from the usual sources, because he ate about as much as a robust sparrow and for weeks at a time did not stir out of the house. That devotion to his work was not the lest debt which Tullabeg owes to Fr. Arthur.
But this metaphysician was also a poet. His “Christ Unconquered” is an ambitious epic poem on the Passion. He deliberately followed the tradition of the epic, especially as handled by Virgil and Milton, with its speeches, councils, episodes. He professed to have made Virgil his model, but actually the resemblance to Milton in diction, metre and general style was evident in every page and caused the professional critics to see in it an amazingly clever imitation and thus succeeded in closing their eyes to the great merits and the true individuality of this remarkable poem. The main defect is that he has put too much theology into it and theology is a recalcitrant medium for the poet, and certainly parts of it are heavy going. But on the whole it has a great distinction of style ; and there are many passages of great beauty which will not easily die. In fact such passages suggest that his truest vein was the lyric.
But some will think that be was still greater as a prose writer. Certainly his prose, so much of which appeared in Studies and the Irish Monthly, was of a high order, strong, distinctive, brilliant, witty.
If he had been put at writing as his professional work, he would undoubtedly have become a man of wide reputation, of the eminence of Fr. D'Arcy or Mgr. Knox. But even as things fell out it looked as if his day as a writer had come when he was taken away from philosophy. He seemed to be about to reap the harvest of the long years thought and study in that little room on the top storey in Tullabeg. Books and articles began to come from his pen in the short time he spent at Leeson St. He was a regular contributor to Studies. He finished a profound philosophical study on aesthetics, “The Shield of Pallas”, and up to the last he was engaged on a study of the Platonic element in St. Thomas, an advanced copy of which was put into his hands on his death bed. The book is a genuine contribution to the subject and is the fruit of a long study of his two favourite masters. All things then pointed to a rich yield of the labours of years, when God called him.
And what can one say of those personal gifts which made him so pleasant a companion - the originality of mind, the power to see sudden and often absurd resemblances, the brilliance and wit of his conversation? His wit bubbled up spontaneously and played about all subjects and his sense of humour was irrepressible. How inadequate are a few remembered examples to convey these things to those who did not know him! He is lecturing on the nature of a spirit and has shown that they have not even the principle of extension a punctum, and then he says solemnly “We must admit reluctantly that the Angels are most unpunctual beings”. He meets a Tullabeg colleague away from home and says “Dr. Livingstone I presume”. He used to say that in a detective story and he was a regular reader of them - he hated to be fobbed off at the last page with an accident or a suicide but wanted a decent clean murder. And to the end his good humour and wit did not neglect him,
“A fellow of infinite jest, Horatio”.
We may safely conjecture that in Heaven he will spend much of his time - he would correct me and say his aevum - in the company of two St. Thomases - the Angelical Doctor and St. Thomas More.
His joyous temperament lifted him above all bitterness and there was not a grain of malice in his make-up. He was an exemplary religious. He was highly esteemed as a giver of retreats. He was a man of the highest spiritual principles, and the sufferings of the last months of his life, borne with a patience and a joyous resignation which produced a deep effect on all who came near him were a manifestation of what his religion and vocation meant to him.
“Anima eius in refrigerio”. R.I.P.

◆ James B Stephenson SJ Menologies 1973

Father Arthur Little 1897-1949
In the premature death of Fr Arthur Little on November 5th 1949, the Irish Province lost its most brilliant member. He was Professor for fourteen years in Tullabeg, where he built up by his zeal and talents, a tradition of solid doctrine after the mind of St Thomas.

Born in Dublin on March 31st 1897, he entered the Society in 1914, having received his education at Belvedere and Clongowes. He taught as a scholastic at St Ignatius College Sydney from 1923-1926. Having returned to Ireland for Theology, he was ordained to the priesthood at Milltown Park in 31st July 1929. He did his tertianship at St Beuno’s and was professed of four vows in 1934.

Besides lecturing in Philosophy, he wrote many works, three ofn which are well known :
“The Nature of Art” or “The Shield of Pallas”, “Philosophy without Tears” and “The Platonic Heritage in Thomism. He also published an epic poem on the Passion entitled “Christ Unconquered”.

Besides being a man of remarkable literary gifts, he had a keen sense of humour and a ready wit. A man of simple piety, a model of religious life. He was lively and joyous even in his suffering, which ended in his death died on December 5th 1949.

◆ The Belvederian, Dublin, 1950

Obituary

Father Arthur Little SJ

My first impression of Arthur dates back to more than forty years ago, and the scene was the Belvedere Theatre during a still-remembered production of “David Garrick”. In those spacious days the audience were entertained to tea during the interval “on the floor of the house”. Arthur, in more than usually unbecoming Etons, was a “tea-boy”. I, armed with milk and sugar, was boatswaints mate. Tea-boy is, however, not the correct word. Out of the silver pot flowed a clear stream of boiling water. It may, of course, have been an accident but if so, why was Arthur so persistent in offering it to so many guests? And it may be a fraud of memory that gives me a picture of his delighted smile at the variety of their reactions. It is surely such a trick that depicts him with free finger fluttering at the lip in a gesture of mingled consternation, delight and apology. At all events, it was the first experience of a practical joker of child-like seriousness, inexhaustible zeal and fresh imagination. He retained that sense of humour to the end. A week or two before the final sickness declared itself he had been appointed to the Professorship of Theology vacated by Fr Canavan who was similarly stricken. In hospital he commented : “I suppose this goes with the job”, and to another friend : “A chair of theology did you say? A sofa or a bed of theology is what you mean”.

One recalls these trivial jokes which like all jokes on paper lose their lustre as surely as a drying pebble, simply because at the very beginning of one's memories of this deep thinking, learned and truly ascetic character there come thoughts of his simplicity, his gaiety his child-like zest. Neither time nor studies nor pain nor illness dimmed this gleam, Arthur was most certainly gifted with a double measure of individuality. All men are unique but he was unique in a special degree and oddly enough this marked difference between him and the rest of men was changeless and perfectly true to form from beginning to end. He was not a baffling or uncertain character. When you knew Arthur, you knew not only that his reaction to any given stimulus would be original, unpredictable and exciting, but that it would also be so characteristic that when it disclosed itself you would comment - “How like Arthur!”

This, I think, came from an eccentricity which was totally without pride or pretence, and though it gloried in a very definite sort of affectation and vanity, it was at the heart's core absolutely sincere and founded on a passionate love of truth and an . instinct to "beauty.

He was at Belvedere when I came and survived me. We had later, a couple of years in Clongowes and he went thence to TCD. No one could have been less affected by the last experience of which he never spoke and personally I think of him as a product of BCD and UCD. I believe he thought so himself. At UCD he was an exceptionally brilliant student. He had only taken up Classics after his noviceship, yet his Greek mark in his BA was a record one. He had an extraordinary gift for the acquisition of the elements of any language : French, German, Latin, Greek, Hebrew, Italian, English and Irish. His reading was deep as it was wide. His bedside book would be a Greek drama. In his last illness I cited an epigram written by St Peter Canisius about Bl Peter Faber: It is given in English in Fr Broderick's work and I did not know if it was originally in German or Latin. “Neither”, said Arthur off-hand - “The Greek Anthology”, and he quoted the couplet from memory as a matter of course though Canisius’ use of it was new to him. Naturally, then at College, he began to write a florid but rich prose and a great quantity of jewelled, rather exotic verse. A little life of St Isaac Jogues written at this time remains, perhaps, unsurpassed.

He went next to the study of a lifetime, his almost passionate preoccupation till the end : Philosophy. Despite his literary imagination he proved a fine metaphysician and was, of course, constantly delighted in the search for the ultimate reasons of things. Most of his working life was spent as an inspiring and industrious professor, communicating an art in which he was absorbed, and communicating it with exceptional inspiration method and success. That most important, aspect of his work and of the books that bequeath it to us I cannot hope to treat adequately here. His poetry remained a true part of him if now a sub ordinate part. With the publication of “Christ Unconquered”, an epic of the Passion of Our Lord, he challenged recognition on the very top level, to succeed in this being to succeed with the greatest and most important theme. The poem's appearance was unfortunately delayed and it was first read by an audience sated with war-suffering and definitely tired. It was much praised, but not enough. Arthur himself laughed at critics who scolded him for writing like Milton. (One of our greatest Irish Scholars reading it in MSS. exclaimed “the thought of Dante in the language of Milton”). But the poem will survive and be quite possibly more widely read a hundred years from now.

Arthur's memory too, will survive as long as any live who knew him well. For all, truly all who knew him well, loved him well and he was so sharply drawn a personality as to be quite unforgettable. Nor yet among all the wide circle who knew him and loved him could one be found who would deny that in Arthur they recognised a spirit made for another world, a being totally unworldly, lighting and warming this alien atmosphere in which God placed him for a while but to which he scarcely belonged, so that he beckons to us from that home-land where he was always at home, the country of which the Lamb is the light and His love the food and drink of one who hungered and thirsted for justice and truth,
May he rest in peace.

◆ The Clongownian, 1950

Obituary

Father Arthur Little SJ

It is, I presume, a pathetic fallacy for Old Clongownians to believe that the generation in which they passed their days in Clongowes was far and away the best in the history of the College. Anyone who lived during the years 1911-1914 in Clongowes has more than ordinarily good reasons for thinking that there never was such as period in the history of the College. The happy death of Fr Arthur Little brings this whole period of leisured and spacious times back to memory.

He came to Clongowes in September, 1911 having already spent six years in Belvedere and arriving in Clongowes trailing all the clouds of glory which a Preparatory Grade Exhibitioner enjoyed in those days. He was placed in First Junior which included that year names which have since achieved some small celebrity. Mr Justice Sheil of Northern Ireland is rubbing shoulders in the school list with Alban O'Kelly of Turf Board fame, and Mattie Bodkin, the Jesuit missioner, who join hands with Herbert Mooney from the Forestry Service in India and Con Maguire from the Head office of the United Nations in Geneva, while Tom Fleming is in Australia as a Jesuit and Maurice Dowling in Northern Rhodesia. Among the upper community who helped to form Arthur in these years were Fr “Jimmy” Daly, Fr George Roche, Fr John Sullivan, whose Cause for Canonisation has now been introduced, the late Fr J E Canavan, Fr John Joy and the present Irish Ambassador to the Vatican.

Arthur won an Exhibition in the Modern Literary Group in the Junior Grade that year, 1912, and in the following year went up with his former companions to Poetry. In the Intermediate Examinations that year he won a Modern Literary Scholarship in Middle Grade but did not return in September, 1913 to Clongowes for Senior Grade as would have been the normal course. Instead, he entered Trinity College Law School with the idea of becoming a barrister.

While at Clongowes his genius, perhaps to us boys somewhat of an eccentric type, was recognised. Even then he was intensely interested in music and poetry and I have a distinct recollection of one of my earliest conversations with him in which he casually quoted a junk of Froissart's Chronicles as being something with which I should be (at the age of 14) completely familiar - which I was not. He had an unusual flair for drawing and the number of narrow escapes which he had while practising this skill with his class master at the blackboard as unwitting model, were numerous. I believe that he had learned the violin at the age of six and I know that he never abandoned the playing of that instrument and amongst his papers after his death, a very substantial pile of violin and piano compositions, written by himself, were discovered.

There was a legend in his family that he had learned to read without being taught and one of the most vivid memories of him is of a long, lanky boy curled up in a large armchair wrapped in some book. He was tall and thin all his life and rather on the delicate side and consequently he did not take much part in the games at Clongowes. But all his life long, even during his early days, he loved long solitary walks and his brother remembers “his great ingenuity in getting into difficulties in these walks which he subsequently dubbed extraordinary adventures”. History was to repeat itself in this matter for when he was a Professor in Philosophy at Tullabeg College one of his favourite recreations was to go striding along the bleak bog roads clothed in an old raincoat with, if I remember rightly, a kind of deerstalker cap on bis head and a huge leather cylindrical case slung across his back which might easily have contained a small tommy gun but actually contained only a thermos flask. He was, however, a very good tennis player with an extraordinarily graceful style and a very effective technique. In his youth, strange as it may seem to those who knew the gentle Arthur later on, he was more than a bit of a boxer. His literary ability, like the sanctity of the Saints, showed early : for while at Belvedere he founded and published a magazine entitled “The Comet” duplicating it on a primitive jelly machine which left more ink on himself than on the paper.

While at Trinity in the year 1913-14 both the labour and the political world were in an exciting state, Arthur's politics had always been extremely nationalistic and the moment the National Volunteers had been founded he joined them in Larkfield, early in 1914. He became a fluent speaker of Irish, a loyal holder of the Fáinne, and spoke and wrote Irish at every suitable opportunity. If things had turned out somewhat differently he might easily have been yet another poet who would have died in 1916, as, indeed, more than one Belvederian and Clongownian poet in these days did die. In September, 1914, Arthur turned his back on the world, the Bar, and Trinity College, and entered the Jesuit Noviceship at Tullabeg, meeting there once again many of his former companions of Junior and Middle Grade in Clongowes. He remained in Tullabeg for the two years of his noviceship and went through the Juniorate, which was marked for him by his introduction to Greek. He only commenced to learn Greek in 1916 but : four years later, in 1920, he took first place with First Class Honours in the BA Classical Group at UCD. He spent his three University years in Rathfarnham Castle where he had the saintly Fr John Sullivan as Rector, and then, in September, 1920, went to Milltown Park where he was introduced to the subject in which he was afterwards to display such brilliancy and profundity - Scholastic Philosophy. After his three years Philosophical Course he was sent to Riverview in Sydney, Australia, where he taught in that “Clongowes of Australia” with notable success. He returned to Ireland in 1926 and began his Theological studies at Miltown Park where he had as Professors, Fathers Peter Finlay, M Devitt, P J Gannon, John Hannon, J E Canavan and as spiritual Father, Fr “Tim” Fegan. He always considered himself blessed in having been fortunate enough to come to Milltown Park when this galaxy of brilliant Professors were at their prime. He was ordained in July, 1929 and finished his course in Theology the following year, 1930, doing a brilliant examination which led to the conferring on him of the DD from the Gregorian University.

That summer he went to Valkenburg, the famous Jesuit House of Studies in Holland, to improve his German and to further studies in Philosophy. In 1931 he spent an ecstatically happy year at Clongowes as Master and left it the following June almost hidden by the explosion and smoke of a final pyrotechnique display which, as Editor of the “Clongownian”, he provided for a delighted public in the only issue he ever produced. In September, 1932 he went to St Beuno's in North Wales for his Tertianship and it is of some interest to know that he had as one of his companions yet another Clongownian who has made, a name for himself in the Jesuit Mission field, Father Jack O'Meara (12-15) at present in Canton in Red China, while with him also was a Belvederian former companion, Fr Don Donnelly, whose meteoric adventures in China and India during the last war deserve a passing mention. In 1933 he was sent to the Jesuit Philosophate at St Stanislaus College, Tullabeg. Here he was Professor of Natural Theology for fourteen years and of Psychology for eight years as well as teaching the History of Ancient and Modern Philosophy for seven years.

At Tullabeg he came in contact once more with Fr J E Canavan, hiniself a brilliant Metaphysician of the Thomistic school. Up to this, Arthur had been a Theologian and Philosopher of considerable ability but his contact with Fr Canavan produced something like a “revelation” in him and he became suddenly very much more than a mere able Philosopher. Maritain tells somewhere of an experience which he had in which he seemed suddenly to get an intuition of “being”. Something like this happened to Arthur in that year and from then on he both spoke and wrote on Philosophical questions with an extraordinary sureness of touch, depth of insight and clarity of view. He was a most inspiring lecturer and although some of the students must have found him at times difficult to follow, yet they all appreciated the fact that they were being taught by someone who was something more than talented - there was always a flash of genius in his treatment of Philosophical questions. He led a typical “woodland philosopher's” life absorbed in his leading of St Thomas and in his philosophical meditations but emerging now and again to go striding across the bogs or to take his fiddle up to some remote part of the house and play Beethoven.

He was an extraordinarily holy man and a religious of exemplary regularity. Any one who heard his Retreats would know that the man was preaching the very highest and most sincerely held principles and doctrine, but preaching nothing which he himself did not practise or, at least, never abandoned the effort to practise. As he himself used to put it in a Retreat, “If the just man falls seven times a day, he can only fall on the seventh time if he has got up six times before, and it is the six getting ups that make him just, not the seven fallings”.

Meanwhile he was writing articles constantly for various periodicals, chiefly “Studies” and the “Irish Monthly” on History, Music and English Literature. He published a number of lyric poems and his little life of Isaac Jogues is a masterpiece of biography

In 1946 he published the long epic poem on the Passion of Our Lord, “Christ Unconquered” which was held by “The Tablet” as “the best book on the Passion published in England in recent years”, while the Times Literary Supplement paid tribute to the beauty, sincerity and forcefulness of his writing. The poem is almost as long as “Paradise Lost” and is actually very much influenced by Milton. It contains passages of brilliant theological and philosophical argument and some wonderful analysis of the chief characters of the Passion, while certain of its descriptive passages are of quite unusual artistic beauty. The following year, 1946, he published a small book called “Philosophy without Tears” which contained a series of broadcasts from Radio Eireann. This book received two Book Society awards in America and was welcomed by a wide circle of critics with high praise. It contains some of the most typical “Arthurian” methods of philosophical analysis and exposition his irresistible impulse to see incongruities in the solemnities of life and pomposities of persons led him nearly always into what some people would call frivolity of exposition. Like Shakespeare, he rarely resisted the temptation to make a pun, though his puns were often “thought” puns rather than “word” puns, due I imagine, to his ever-present awareness of the analogical nature of being itself.

In 1946 he also published a brilliant book “On Aesthetics” treating of the nature of Art and its relation to Morality. It was received by “The Month” with a laudatory review declaring that “the book is a substantial piece of scholarship written in a delightfully flowing style” while an Irish critic spoke of it as “A Philosophical book of European quality”. Fr. Little received numerous letters from the most varied classes of persons thanking him for this book. It was about the title of the book that one of his favourite puns was made. His name being Art Little and the book being the “Nature of Art” someone said that it should have been called “Erie or Little by Little”.

But what was destined to be his master piece was not actually published until his death although he had the satisfaction of having a specially printed and bound copy in his hands just before he died. This was “The Platonic Heritage of Thomism”. It is a study of the relation of St Thomas's philosophy to Platonism and includes an investigation into the doctrine of Participation and its function in Thomism. Actually the book is an examination of the very foundations of Metaphysics and its relation to Epistemology. It is a marvellously brilliant piece of work being a penetrating appreciation of the very quintessence of Thomism from the viewpoint of the Platonic doctrine of Participation. Fr. Little had all almost uncanny knowledge of three great Philosophers - Plato, Aristotle, and St Thomas. He began by being fascinated by Plato and his MA thesis, for which he was awarded first place and First Class Honour's in the National University, was on “The Subconscious in the Philosophy of Plato”. He kept his love for Plato all through his years of study and it was only when he became a Professor in Tullabeg that the hard gemlike quality of Aristotle's works pushed his Platonism into the background. This was helped by Arthur's profound study of St Thomas. He seems to have followed the form of St Thomas's mind and opinions by following his commentaries on. Aristotle's philosophy.

He had an extraordinary familiarity with these seldom read works and I remember him, in the course of an argument referring me by memory to passages in those commentaries as an explanation of many passages in the Summa which are really unintelligible without a knowledge of those commentaries. In the 20's and 30's two great problems in Philosophy were being debated in Catholic circles on. the Continent of Europe : the problem of the natural desire of man for God and the problem of Participation. Fr Arthur was deeply interested in both of these problems. But actually without knowing about the literature which was gathering round the second of these problems in Italy, Germany and France, he himself made a very thorough research into the origin of the doctrine of Participation in St Thomas. There is, of course, a classical problem surrounding this question of the Participation of Being as developed by St Thomas. There is some evidence that St Thomas actually misinterpreted Aristotle on this question. But this is not certain. The real problem is, seeing that St Thomas criticised the text of Aristotle with complete intellectual integrity, how was it that with all the evidence in front of him for a correct interpretation, he yet overlooked the main errors of his author. Fr Little's belief was that the historical situation, which was indeed extremely critical for St Thomas and Aristotelianism, exercised a considerable influence on St Thomas's final explanation of Aristotle's text. But it was only after the war had ended that he discovered that three other Jesuits and a Dominican had all been working on the same problem.

He found that his own book was quite worthy to stand beside any of those published already on this subject.

At the time of his death he was writing a very characteristic series of articles on the History of Greek Philosophy. He had already published articles on Descartes and Leibniz and on existentialism as well as on the philosophical problems arising from the differential calculus. One of the minor pieces of writing of which he was inordinately, but very excusably, proud was his “Metaphysical Argument Against the Possibility of Immediate Action from a Distance” published in the Gregorianum.

Shortly after the close of the last war Fr Arthur was invited to occupy the Chair of Philosophy in the University at Malta. He looked forward with keen zeal to this new opportunity for his Philosophical Apostolate. A number of circumstances, however, delayed his taking up the position and in the summer of 1949 he fell seriously ill. He had been appointed only a month before to the Professorship of Theology at Milltown Park. His last illness was woefully protracted and he suffered considerable pain with his typical Arthurian self-discipline and courage. He spent the last months of his life in the same manner in which he lived, dividing his time between prayer, the preparation of his final work “The Platonic Heritage in Thomism”, and reading an occasional detective novel, a practice which, like all his other practices, was rigidly disciplined and confined to very definite hours of the day.

He died on the 5th December, 1949, the eve of Santa Claus, at a time when the right arm of his fellow-Jesuit, St Francis Xavier, was being venerated in Ireland. In a room close beside him lay dying also his brilliant fellow - Professor, Fr J E Canavan SJ, to whom Arthur in all probability owed the occasion for the “philosophical revelation” which came to him in 1934 in Tullabeg. They were both brilliant Metaphysicians, both poets, both wits and both men of whom the Society of Jesus might well be proud, both as saintly religious and as scholars. Within two months Fr Canavan had joined Fr Little to abandon philosophical speculation for the Beatific Vision.

Born: 23 July 1921, Ballylongford, County Kerry
Entered: 07 September 1939, St Stanislaus College, Tullabeg, County Offaly
Ordained: 15 August 1954, Leuven, Belgium
Final Vows: 02 February 1957, Leuven, Belgium
Died: 27 July 1999, New York, NY, USA

Left Society of Jesus: 15 May 1965

Pseudonym: Michael Serafian

Father was a doctor and moved the family to Dublin based in the Clontarf area.

Early education was in the Holy Faith Convent school in Clontarf and then at Belvedere College SJ. He also spent one year at Ring College, County Waterford.

by 1952 at Leuven (BEL M) studying

https://www.dib.ie/biography/martin-malachi-brendan-a5484

Martin, Malachi Brendan

Contributed by
Maume, Patrick

Martin, Malachi Brendan (1921–99), priest and writer, was born 23 July 1921 at Ballylongford, Co. Kerry, the fourth of ten children of Conor John Martin, gynaecologist, and his wife Katherine (née Fitzmaurice). Three of his four brothers became priests, including F. X. Martin (qv) OSA, historian, and Conor Martin (1920–80), professor of politics and ethics at UCD. Martin was educated at Ballylongford national school and Belvedere College. In 1939 he joined the Jesuit order as a scholastic (novice). He studied at UCD, took doctorates in Semitic and Oriental languages and archaeology at the University of Louvain, and was ordained on 15 August 1954. He travelled in the Middle East and published a book on the scribal character of the Dead Sea Scrolls.

Between 1958 and 1964 Martin worked at the Jesuit-run Pontifical Biblical Institute in Rome. During the first two sessions of the second Vatican council (1962–4) he associated with theologically liberal bishops and commentators, acting as a source for the New York Times and for Robert Kaiser, Rome correspondent of Time. In 1964 Martin published The pilgrim under the pen-name ‘Michael Serafian’; in it he described intrigues surrounding the council's decree Nostra aetate, which formally denied that the Jews were collectively guilty of deicide, and later claimed credit for the decree's ratification. Kaiser claimed that The pilgrim was largely fantasy.

In 1964 Martin left Rome and was subsequently released from his vows as a Jesuit; he claimed that he retained priestly faculties, reporting only to the pope. According to his own account he had resigned from his order after realising that new developments were undermining the catholic faith, whereas Kaiser states that he fled after the exposure of his affair with Kaiser's wife Mary. (Martin had responded to Kaiser's initial suspicions by persuading friends that the journalist needed psychiatric treatment.) In 1965 Martin moved to New York. Kaiser claimed that Martin's family in Dublin were subsequently approached by four women (one of them Mary Kaiser) and a man, each of whom believed that Martin had left the priesthood for them. On his arrival in New York Martin allegedly worked as a taxi driver and restaurant dishwasher while building a new career as a writer on church-related subjects. He wrote for the conservative weekly National Review and occasionally published articles in the New York Times. He eventually took up residence in a Manhattan apartment with Kakia Livanios, the former wife of a Greek shipping tycoon; Martin claimed their relationship was innocent.

In his writings Martin aligned himself with discontented traditionalist catholics, making conflicting statements on the validity of the revised liturgy. Hostage to the devil (1976) offered a typology of exorcism through five anonymous case studies: the subjects of these studies were said to have been possessed through sexual perversion (described in prurient detail) but were freed by exorcisms in which the priests involved suffered severe injuries. Appearing soon after the book and film The Exorcist, Martin's Hostage popularised exorcism among American protestants as well as catholics. Martin appeared frequently on television talk shows as an expert on exorcism, displaying considerable charm. In 1996 he claimed to have participated in eleven exorcisms, and a traditionalist friend claimed that Martin performed monthly exorcisms until his death. He also claimed a supernatural gift of discerning demonic possession, and saw Satan in his apartment. Martin's admirers thought him an instrument of the archangel Michael, risking life and health in a personal battle with Satan, but his claims were questioned even by theologically conservative catholic demonologists.

Martin wrote numerous best-selling novels and works of non-fiction describing alleged politico-religious intrigues within the Vatican; he claimed that his information (including detailed descriptions of secret meetings and references to the pope's private thoughts) came from old friends in Rome. His books reflected the fears and anguish of people who believed that they were witnessing the desecration of what they held sacred in the face of silence or even connivance on the part of church authorities. Martin portrayed a world shaped by direct conflict between Jesus and Satan, in which well-meaning liberals, who diluted catholicism in the interests of universalist humanitarianism, allowed agents of Satan to pervade church and state. His books insinuate that the author knows more and worse than he can say. Martin told admirers that his novels were ‘80% true’, but did not specify the provenance of the remaining 20 per cent.

Martin's treatment of individual popes combines lavish praise with vicious innuendo. At times he attributed the corruption of the Vatican to the failure of John XXIII in 1960 to reveal the ‘third secret of Fatima’ (the third part of the revelation allegedly made by the Virgin Mary to three children in 1917); Martin claimed to have seen the prophecy under a vow of secrecy – he frequently hinted at the imminence of the apocalypse. Elsewhere he accused Pius XII of passive collaboration with the Nazis. His novel The final conclave (1978), inspired by Vatican banking scandals, accuses popes since Pius IX of making compromises with masonic bankers. At times he suggested that the church had been corrupt since the age of Constantine. From 1990 he claimed that the Vatican had been clandestinely consecrated to Satan by paedophilic episcopal Satanists, and that Antichrist was alive (possibly in the person of Mikhail Gorbachev.) In his last novel, Windswept house (1997), John Paul II is simultaneously an inspiring figure of radiant holiness and a cowardly temporiser whose pusillanimous abandonment of the faithful constitutes mortal sin. Martin hints that traditionalist splinter groups are secretly favoured by a pontiff too feeble to outmanoeuvre the Roman bureaucracy, and that they will soon constitute the true church facing a Satanist on the throne of St Peter.

Martin's portrayal of papal corruption and demonic conspiracies found many non-catholic readers. Protestant exorcists pursuing ‘Roman Catholic demons’ acknowledged his inspiration; Ian Paisley (qv) quoted him; conspiracy theorists and paranormalists adapted his claims. On the late-night radio show hosted by Art Bell, Martin suggested that African witch doctors might do God's work and counselled listeners claiming to be werewolves.

In later life Malachi Martin suffered several heart attacks. He died 27 July 1999 at New York of intracranial bleeding after a fall. Admirers saw later church scandals as his vindication; one alleged seer purveyed messages from ‘St Malachi Martin’. Even after the appearance of Kaiser's memoir, Martin retained many devotees. The secret of his influence was that he exploited his readers’ experiences and fears, reinforcing his influence by his alleged insider status; the demons he described came from within.

Two characters in Windswept house are based on Martin's version of his life story – a young American priest gradually discovering the corruptions of the Vatican bureaucracy, and an older Irish religious superior and exorcist, who is marginalised by his modernist confreres and ends as an ‘independent’ priest clandestinely authorised by the pope. Versions of the Martin–Kaiser affair are reportedly to be found in the novels Naked I leave by Michael Novak and Connolly's life by Ralph McInerney.

Sources
St Michael's Sword (Oct. 1997–Aug. 1998); obituary, Ir. Times, 7 Aug. 1999; Robert Blair Kaiser, UI (New York, 2002); review of Robert Blair Kaiser, Clerical error (2002), The Observer, 17 Mar. 2002; Michael W. Cuneo, American exorcism: expelling demons in the land of plenty (2001); http://www.starharbor.com/malachi/ (accessed 12 Feb. 2003); http://www.unitypublishing.com.newswire/fiore4.html; http://www.ianpaisley; www.cin.org/archives/cet.; www.theharrowing.com/martin.html; www.steamshovelpress.com/spiritualwickedness.html; www.themiracleofstjoseph.org/revs (foregoing websites accessed 10 Mar. 2003)

Interfuse No 104 : Spring/Summer 2000

THE ENIGMATIC MALACHI MARTIN

Michael Hurley

Many members of the Province will remember Malachi Martin who died on 27 July '99 as a fellow Jesuit, whose imagination could frequently run riot, who was always a rather enigmatic character. Others who did not know him may well have heard of him as an Irish ex-Jesuit or former Jesuit (to use today's more “ecumenical” language) who wrote of the Society in quite outrageous terms. This note has a two-fold aim: to recall some details of Malachi's life and to tell the Province something about the Mass celebrated for him at Belvedere on Saturday 2 October last.

Malachi was at school in Belvedere, as were his three brothers, FX, the Augustinian who died recently, and Conor and Bill who both pre-deceased him, the former a lecturer in politics in UCD, the latter Archbishop's secretary for many years. Malachi joined the Society in 1939 and after noviceship in Emo under Fr Neary spent four years in Rathfarnham (1941-1945), graduating from UCD with a degree in Oriental Languages. After philosophy in Tullabeg (1945-1948), he spent three years teaching in the Crescent and then went to Eegenhoven-Louvain where he was ordained a priest by Bishop, later Cardinal, Suenens on 15 August 1954. After tertianship in Rathfarnham he did doctorate studies at the University of Louvain and in 1958 the results of his work were published by the University in two volumes under the title of The Scribal Character of the Dead Sea Scrolls. This was the first of some fifteen books published by him.

After his doctorate studies Malachi went to teach at the Biblical Institute in Rome and during the first two sessions of the council [1962-1963] was universally regarded in Rome as a strong supporter of the so-called liberal wing of the council - so said the well-known American priest and intellectual, Mgr George Higgins, who knew him at the time ,writing in America 21 March 1987 (0.231). In particular Malachi supported Cardinal Bea in his various ecumenical initiatives, especially in his efforts to get a positive statement about the Jews from Vatican II. A strange, mysterious change however then took place and in June of 1964 Malachi disappeared from Rome, arrived in Dublin in July and on the 23rd of that month was granted an indult of exclaustration which forbade any exercise of the priestly ministry qualified exclaustration'). For the rest of that year he lived with one of his sisters in Dublin but said mass at the Benedictine hostel which then existed in Palmerston Park. As he still belonged to the Society, the 1965 Catalogus had him assigned to Manresa but degens extra domum, living outside the house. Early that year however, he left for New York where eventually he had his own apartment and was frequently visited by one of his sisters. Later that same year, on 15 May 1965, a Decree of the Sacred Congregation of Religious, in response to a request from himself, reduced him to the lay state' but the enigmatic Malachi had a private chapel in his New York apartment, said mass and built up an apostolate as a priest.

From 1965 on Malachi became notorious as a staunch traditionalist opposed to all that Vatican II said and did, and in particular to the post-Vatican II Society of Jesus. In 1987 he published The Jesuits: The Society of Jesus and the Betrayal of the Roman Catholic Church. America, the Jesuit periodical, invited Mgr George Higgins, the former acquaintance, if not friend, quoted above, to review the book, and in the course of a review article printed in the 21 March number he did not hesitate to write:

I regret to say that The Jesuits does precisely that (distorting the work of the church and its representatives) and does so with a degree of vengeance that has very few parallels, if any, I should think, in even the most irresponsible of the scores of anti-Jesuit books written during the past four centuries by avowed enemies of the Society... Martin's book is anything but fair and objective criticism. His 525-page attack on the Jesuits is downright savage in both style and substance and almost compulsively judgmental. It reeks of unfairness, bordering at times on hatred directed at distinguished members and leaders of the Society. (p.229)

In Mgr Higgins's view the real target is not the Society of Jesus, but the postconciliar church across the board with the Jesuits serving conveniently as a surrogate part for the whole'.(p.230) Malachi's ferocious antipathy to Vatican II and its aftermath only increased his fervour for pre-Vatican II ways. A close friend, an ex-Dominican, a Fr Charles Fiore, writing an obituary of Malachi in The Wanderer for 12 August 1999, praised him as a man of strong piety', singled out “his fervent love and devotion to the Blessed Eucharist and Holy Sacrifice of the Mass, and to Our Lady of Fatima and her rosary, adding that :

Over his New York years he [Malachi] heard many Confessions, witnessed marriages, buried the dead, gave converts instructions, and by phone, letters, and occasional meetings, counseled [sic] hundreds.

A few weeks before his death the enigmatic Malachi told one of his sisters that I have always been a Jesuit in my heart'. His obsequies were conducted by a priest associated with the Society of St Pius X (followers of Archbishop Levebre) with full pre-Vatican II ceremonial.

On Saturday 2 October a requiem mass for Malachi was celebrated in the community chapel at Belvedere in the presence of his four surviving sisters and two of their husbands. In welcoming the visitors at the beginning, the Headmaster, Fr Leonard Moloney, one of the concelebrants, paid tribute to the Martin family, all the boys of which (Liam, Conor, Frank and Malachi) had been distinguished pupils of the school. A contemporary of Malachi and a fellow Kerryman , Fr Bill McKenna, who was also concelebrating, then spoke recalling among other things Malachi's mastery of languages, his irrepressibility, his fluency in speech, his vivid imagination, the affection in which his fellow scholastics held him. Being another contemporary and Malachi's companion during the four years of theology at Eegenhoven-Louvain, it fell to me to preside at the Mass and in my introduction I said:

Today is the ancient, traditional feast of the Guardian Angels, a feast which reminds us in a particular way of the mystery of God's providence in our world and in our daily lives and in Malachi's life in particular; so it seemed appropriate to take the prayers and readings of the day, adding a special prayer for Malachi. This I went on) is a gathering of the Martin family and of the Jesuit family, Malachi belonged to both our families: he was a Jesuit for a quarter of a century, from 1939 to 1964. We gather to say Mass: to give thanks for the gifts which both families have received from God, in particular to give thanks for Malachi who was an intellectual giant, in particular a linguistic genius but perhaps above all a charmer. We gather however not only for thanksgiving but for mutual forgiveness: to ask for and to offer forgiveness. Tensions and rifts can arise within families and between families. That happened in Malachi's case. As a result he felt he had to part company with the Jesuits. When there's a row it's rarely if ever that the faults are all on one side, anyway today is not a time for assigning blame. Malachi and the Jesuits hurt and offended each other and we are here to say sorry and to ask forgiveness from God and from each other and from Malachi for the ways in which we failed and hurt each other.

The readings for the feast-day were Exodus 23:20-23, Psalm 91 and Matthew 18:1-5 and in the course of my homily I said:

The first reading and the psalm remind us of the mystery of God's providence: God is a father and mother to us all,

watching over us, protecting us out of love for us. However in these days of ethnic cleansing and earthquakes and typhoons when the problem of evil is only too starkly obvious and it's not at all clear that God has the whole world in his hands, this saying about God's provident love ‘is hard and who can hear it, who can stomach it?' - that you may remember was the remark made by the disciples when according to the 6th chapter of the Fourth Gospel, Jesus spoke about the mystery of the eucharist... In particular the providential character of Malachi's own life, his departure from the Jesuits and his subsequent career is hard to accept: It is nothing less than a mystery and all we can say is: 'we believe, Lord, help our unbelief". The last verses of John's gospel may be relevant. Peter had made his apologies and been reconciled to Jesus for his triple denial and been invited to "Follow Me'. Peter saw John and said: 'Lord what about this man?' Jesus told him more or less to mind his own business and 'follow me'. Our vocation is to follow Jesus and not to be too preoccupied by the mystery of Malachi's life or anybody else's.

The gospel reading for today reminds us that to enter the Kingdom of heaven, or as Matthew puts it, the Kingdom of God, we must be childlike and the passage we heard sets us wondering again about what this childlikeness consists in. Childlikeness is certainly not childishness. Perhaps it is the way children are totally dependent on their parents. The gospel command to be childlike is perhaps a caution against being self-centred and self reliant, a reminder that, even though we can do all things in him who strengthens us, without him we can do nothing, that we must put all our trust in God not in ourselves. There is a definite Jesuit temptation to put your trust in yourself but the temptation affects everyone else too. Let us pray for each other that we overcome this temptation and come to rely not on ourselves alone but on God and each other and so be childlike and ready for the Kingdom.

In the Prayers of the Faithful, remembering that it was the Jewish Sabbath and how much Malachi had worked to overcome Arab-Christian resistance to a positive statement about the Jewish People from Vatican II, we included a reference to the progress in Jewish-Christian relations since then. After Mass Malachi's family joined the community for lunch and subsequently wrote moving letters of appreciation and thanks, for one of the most memorable and happy days that I personally experienced, one that will mark a special milestone in the annals of the family'. It was a moving event for the concelebrants also, a Jubilee occasion of forgiveness and reconciliation between the Martin family and the Jesuit family, a precursor of the Province Mass on the Feast of the Epiphany also at Belvedere.

Born: 19 September 1884, The Square, Listowel, County Kerry
Entered: 12 November 1901, St Stanislaus College, Tullabeg, County Offaly
Ordained: 18 December 1955, Blackrock College CSSp, Blackrock, County Dublin
Died: 01 August 1969, St Michael’s Nursing Home, Dun Laoghaire, County Dublin

Left Society of Jesus: 02 May 1914

Known when Jesuit as Alfred J Rahilly.

Father was Clerk at the Petty Sessions to three districts, flour agent, Insurance and Emigration Agent, and died February 1899.

Mother then lived at Ballybunion, County Kerry. Had four brothers and ten sisters (1 brother and sister deceased)

Educated at local Convent and St Michael’s College, Listowel and then went to Blackrock College CSSp

1901-1903: St Stanislaus College, Tullabeg, , Novitiate
1903-1905: St Stanislaus College, Tullabeg, studying
1905-1908: University College, studying
1908-1911: Stonyhurst England (ANG) studying Philosophy
1911-1913: St Ignatius, Leeson Street, teaching and research (at British Museum, London)
1913-1914: Milltown Park, studying Theology

Married Agnes in 1916 with two children. Ordained priest 18/12/1955 by Archbishop McQuaid at Blackrock College after the death of his wife and his retirement from UCC. Lived as a secular priest at Blackrock College CSSp. Created Monsignor in 1960. He was buried at Kimmage Manor in the Spiritans graveyard. In his will he left his theologial library to the Society of Jesus at Milltown Park, and his other books to Blackrock College.

https://www.dib.ie/biography/orahilly-alfred-a6973#:~:text=After%20retirement%20he%20went%20to,two%20children%2C%20Ronan%20and%20Sybil.

O'Rahilly, Alfred

Contributed by
Murphy, John A.

O'Rahilly, Alfred (1884–1969), scholar, university president, controversialist, and priest, was born 19 September 1884 in Listowel, Co. Kerry, eighth child of Thomas Francis Rahilly and Julia Mary Rahilly (née Curry); he changed his name to ‘O'Rahilly’ by deed poll in 1920. His fourteen siblings included Celtic scholars Thomas Francis (qv) and Cecile (qv), and a first cousin was The O'Rahilly (qv), killed during the 1916 rising. Educated at St Michael's College, Listowel, Blackrock College, and UCD, he underwent a long period (1901–14) of training as a member of the Society of Jesus, but eventually left during the final stages of preparation for the priesthood, because of temperamental unsuitability. Appointed an assistant lecturer in mathematics and mathematical physics at UCC in October 1914, he became the dominant figure in the institution within six years. He became professor of mathematical physics on 1 June 1917 and registrar on 11 February 1920, and vacated these offices when he became president (1943–54).

His early career in UCC was set against the background of the revolutionary period, and he became predominantly identified, within and without the college, with the rise of post-1916 Sinn Féin. In UCC he led the nationalist interest that ousted the perceived pro-British old regime, personified by Sir Bertram Windle (qv), who resigned from the presidency in 1919. O'Rahilly was flamboyant, extrovert, disputatious and dynamic. During the low-key, unassertive presidency (1919–43) of P. J. Merriman, O'Rahilly as registrar was heir-presumptive and acted as de facto president. All in all, the whirlwind age of O'Rahilly lasted for almost four decades.

He was a volatile and bristling polymath of inexhaustible energy: the vast range of his scholarly interests – politics, sociology, finance, Christology, mathematical physics, history – aroused astonishment and envy. One critique of his work on Money ended with the reflection that the book would enable people to relieve rural tedium by laughing the winter nights away. His contemplated multi-volume life of Christ prompted a National University colleague to observe (not very originally) that a life of O'Rahilly by Christ would be much more interesting. O'Rahilly, who was vain but not stuffy, was not offended by such descriptions of him as ‘a cross between Thomas Aquinas and Jimmy O'Dea’ (qv), but was not pleased by the jibe that he had the best mind of the twelfth century, since he considered himself a very modern man indeed. But he would not have taken exception to the waggish description of the Holy Shroud of Turin (the subject of his province-wide lectures) as ‘Alfie's flying carpet’.

There were some negative and even frivolous aspects of his UCC presidency. He had a strong appetite for the hurly-burly of academic politics and, it was said, entered no controversy that he did not aggravate. He had the reputation of being a bully and exploiter in his dealings with junior academic staff; but he could be kind, helpful, and extraordinarily generous to staff and students with problems. His zeal for vigorously promoting a Roman catholic ethos in a nominally pluralist institution was frequently paternalistic and extended to acts of petty supervision, particularly perhaps over women students. This was the kind of atmosphere that prompted a visiting examiner to describe the UCC of the 1940s as ‘a convent run by a mad reverend mother’.

All this being said, O'Rahilly was one of the most vibrant and effective presidents in the history of the National University. His initiatives included extensive improvements in the library, of which he was director, and the institution of student health and restaurant services. He founded the electrical engineering department and the Cork University Press, which he believed would provide a publication outlet for the researches of his colleagues, particularly those concerned with native learning. He strengthened UCC's links with the city and the province, and these were significantly expressed through the provision of adult education courses, an area where O'Rahilly was particularly innovative and pioneering.

As a young academic, he had become caught up in the struggle for independence. He served on Cork corporation in the heroic age of Tomás Mac Curtáin (qv) and Terence MacSwiney (qv), and spent a patriotic period in jail and on the run. He represented Cork borough (1923–4) in Dáil Éireann for Cumann na nGaedheal but resigned his seat in 1924. He was a constitutional adviser to the Irish delegation at the treaty negotiations in 1921, argued publicly for the acceptance of the treaty, and helped to draft the constitution of the Irish Free State. His links with the local labour and trade-union movement were long and close, and at national level he served as Irish government chief representative in successive sessions of the International Labour Conference in Geneva. He was also a member of government commissions on banking and vocational organisation. After retirement he went to reside at Blackrock College, where he was ordained a priest (18 December 1955), and became a domestic prelate (monsignor) in 1960. O'Rahilly died 2 August 1969. He married (4 September 1916) his first cousin, Agnes O'Donoghue (d. 14 September 1953); they had two children, Ronan and Sybil.

No other layman of his day so self-confidently assumed a central role in so many areas of catholic life – philosophy, sociology, theology, scriptural studies. The controversies in which be became involved were a source of interest and pride to UCC students. Their president was a pugnacious polemicist (who jousted with such eminences as H. G. Wells and Bernard Shaw (qv)), a man of stature, and a formidable catholic intellectual. And who could not be impressed, as well as entertained, by his exuberant claim: ‘I have not now the smallest doubt that I have Einstein refuted’?

Sources
J. Anthony Gaughan, Alfred O'Rahilly (4 vols, 1986–93); John A. Murphy, The College: a history of Queen's/ University College Cork 1845–1995 (1995)

https://en.wikipedia.org/wiki/Alfred_O%27Rahilly

Alfred O'Rahilly

Alfred O'Rahilly, KSG (1 October 1884 – 1 August 1969) was an academic with controversial views on both electromagnetism and religion. He briefly served in politics, as a Teachta Dála (TD) for Cork City, and was later the president of University College Cork. He also became a priest following the death of his wife.

Education and academia
Born (with the last name Rahilly) in Listowel, County Kerry, Ireland to Thomas Francis Rahilly of Ballylongford, County Kerry and Julia Mary Rahilly (née Curry) of Glin, County Limerick. He was first educated at St Michael's College, Listowel[1] and at Blackrock College in Dublin. O'Rahilly first earned University College Cork degrees in mathematical physics (BA 1907, MA 1908).

The O'Rahilly Building (left) houses UCC’s Humanities Faculty.
He studied scholastic philosophy at Stonyhurst College in Lancashire following his master's degree, then returned to UCC for a BSc (1912). In 1914, he was appointed assistant lecturer in the Department of Mathematics and Mathematical Physics at UCC, and then in 1917 he was made Professor of Mathematical Physics.

In 1919 he received a doctorate from the Pontifical Gregorian University in Rome. He became Registrar of UCC in 1920, and held the post until 1943 when he became President of the University. O'Rahilly founded Cork University Press in 1925. He spent a year, in 1927, at Harvard studying social and political theory.

In 1938, he published a controversial book surveying electromagnetic theory called Electromagnetics (Longman, Green and Company), republished in 1956 by Dover as Electromagnetic theory, a critical examination of fundamentals.

In 1939, UCC conferred on him the degree D.Litt., and in 1940 the National University of Ireland awarded him a DSc.

The O'Rahilly Building was one of the major developments on the UCC campus in the 1990s and was named in honour of O'Rahilly.[2]

Politics and public life
After the 1916 Easter Rising, O'Rahilly publicly supported Sinn Féin and was elected to Cork City Council as a Sinn Féin and Transport Workers candidate. Arrested early in 1921 for political writings, O'Rahilly was interned in Spike Island prison.

Released in October 1921 he was constitutional adviser to the Irish Treaty Delegation. O'Rahilly supported the Anglo-Irish Treaty and in 1922 he composed a draft constitution for the Irish Free State with Darrell Figgis.

O'Rahilly led Irish delegations to the International Labour Organization conferences in 1924, 1925 and 1932, and took on a conciliatory role in trade union and employers disputes in Munster. As President of University College Cork, he initiated workers' education courses in the university in the late 1940s which proved popular with Cork trade unionists.[citation needed]

Standing as a candidate in Cork Borough for Cumann na nGaedheal, he was elected to the 4th Dáil at the 1923 general election.[3] He resigned in 1924,[4] causing a by-election later that year which was won by the Cumann na nGaedheal candidate Michael Egan.

Religion
A deeply religious Catholic from early life, O'Rahilly was a member of the Society of Jesus but left before ordination and was dispensed from his vows. He maintained his (sometimes controversial) religious views throughout his life, and became a priest, and then Monsignor, in later years following the death of his wife. He wrote a biography of Willie Doyle. He also contributed to The Irish Catholic weekly newspaper.

In 1954, Pope Pius XII conferred on him the Pontifical Order of Saint Gregory the Great.

He was also an advisor on university education to the Archbishop of Dublin John Charles McQuaid and sat on an informal committee from 1950. The committee included O'Rahilly, and the other presidents of the National University of Ireland; Michael Tierney of UCD, Monsignor Pádraig de Brún, Cardinal D'Alton, and Bishops Cornelius Lucey of Cork and Michael Browne of Galway.

Science
In O'Rahilly's major survey of electromagnetic theory, Electromagnetics (1938),[5] he opposed Maxwell's dominant (British) theory of the electromagnetic field and followed the French Catholic physicist, historian of science, and philosopher of science Pierre Duhem in rejecting Maxwell's field account.[6] As a logical consequence of his rejection of Maxwell, O'Rahilly also rejected Albert Einstein's theory of relativity. O'Rahilly embraced Ritz's ballistic theory of light and Ritz's electrodynamics.[7] While Ritz's theory reduces to Coulomb's Law and Ampere's Law, since its derivation is phenomenological, it differs from the Liénard–Wiechert potential. O'Rahilly also wrote against applying the theory of evolution to human society.

Because O'Rahilly thought Cork lacked a social science curriculum he volunteered to teach courses in economics and sociology. When told that they could not spare him from the physics courses, he volunteered to teach an economics course and sociology course along with his physics courses.

Family
His brother T. F. O'Rahilly was a Celtic languages scholar and academic, noted for his contribution to the fields of historical linguistics and Irish dialects.[8] His sister Cecile O'Rahilly was also a Celtic scholar, and published editions of both recensions of the Táin Bó Cúailnge and worked with her brother in the School of Celtic Studies at the Dublin Institute for Advanced Studies.[9]

His first cousin The O'Rahilly was one of the founding members of the Irish Volunteers and died in the Easter Rising.[10]

Writings
O'Rahilly's writings include: Father William Doyle, S.J. (1920, 4th ed. 1930), Flour, Wheat and Tariffs (1928), Money (1941), Jewish Burial: The Burial of Christ (1941), Religion and Science (1948), Aquinas versus Marx (1948), Moral Principles (1948), Social Principles (1948), The Family at Bethany (1949), Moral and Social Principles (1955), Gospel Meditations (1958) and Electromagnetic Theory (2 vols, 1965).

Father William Doyle S.J. (1922)
Electromagnetics: A Discussion of Fundamentals (1938)
References
J. Anthony Gaughan, Alfred O'Rahilly Biography (Kingdom Books, 1986) (ISBN 0-9506015-6-X)
"O' Rahilly Building Extension and Quadrangle". University College Cork. Archived from the original on 6 June 2014. Retrieved 10 October 2020.
"Alfred O'Rahilly". ElectionsIreland.org. Retrieved 20 May 2012.
"Alfred O'Rahilly". Oireachtas Members Database. Retrieved 20 May 2012.
Worldcat entry for "Electromagnetic theory, a critical examination of fundamentals" - First edition published in 1938 under title: "Electromagnetics"
See Pierre Duhem: Against "Cartesian Method": Metaphysics and Models from the Stanford Encyclopedia of Philosophy for why Duhem rejected Maxwell's theory.
For a short description of O'Rahilly's criticism of the special theory of relativity, see this section of Challenging Modern Physics by Al Kelly
Murphy, John A. "O'Rahilly, Alfred". Dictionary of Irish Biography. Retrieved 19 June 2022.
Ní Mhunghaile, Lesa. "O'Rahilly (Ní Rathaille, Ó Rathaille), Cecile (Sisile)". Dictionary of Irish Biography. (ed.) James McGuire, James Quinn. Cambridge, United Kingdom: Cambridge University Press, 2009.
Breathnach, Diarmuid; Ní Mhurchú, Máire. "Ó RATHGHAILLE, Micheál Seosamh (1875–1916)". Ainm. Retrieved 27 December 2020.

https://www.ucc.ie/en/heritage/history/people/ucc-presidents/president-alfred-orahilly/

Alfred O'Rahilly

Alfred O’Rahilly MA DPhil DSc KSG, President, University College Cork, 1943-54

Alfred O’Rahilly, was born in September 1884[1] in Listowel, Co. Kerry, the son of Thomas F. Rahilly, clerk of petty sessions, and his wife Julia M. Curry. He changed his surname by deed poll in 1920 to ‘O’Rahilly’.[2] He was educated at St Michael’s College, Listowel, and at Blackrock College, Dublin.[3] O’Rahilly was awarded a BA (1907), MA in Mathematical and Experimental Physics (1908) by the Royal University of Ireland. He then entered Stonyhurst College, Lancashire, England, where he is an resident at the time of the 1911 census. At Stonyhurst, he studied at St Mary’s Hall, where he attended a three-year course in scholastic philosophy in the Jesuit novitiate for which he was awarded the papal degree of DPhil.[4] O’Rahilly then gained a BSc (1912) at University College, Dublin. In 1914 he was appointed assistant lecturer in the Department of Mathematics and Mathematical Physics at UCC, and made full Professor of Mathematical Physics in June 1917. He became Registrar of the college in February 1920, and held the post until 1943 when he became President. He spent a year, in 1927, at Harvard University studying social and political theory. On his return, he persuaded the Governing Body to establish a lectureship in sociology, which he took on without salary.[5] The National University of Ireland conferred on him the honorary degree DLitt in 1939 and, in the following year, his work on Electromagnetics obtained for him the degree DSc.

After the 1916 Easter Rising, O’Rahilly publicly supported Sinn Féin and was elected to Cork City Council as a Sinn Féin and Transport Workers candidate. Arrested early in 1921 for his political writings, O’Rahilly was interned in Spike Island prison in Cork harbour. Released in October 1921 he was constitutional adviser to the Irish Treaty Delegation. O’Rahilly supported the Anglo-Irish Treaty and in 1922 he composed a draft constitution for the Irish Free State. O’Rahilly led Irish delegations to the International Labour Organization conferences in 1924, 1925 and 1932, and took on conciliatory role in trade union and employers disputes in Munster. Standing as a candidate in Cork Borough for Cumann na nGaedheal, he was elected to the 4th Dail at the 1923 general election but did not go for re-election in 1924.[6] As representative of the Irish Government, he attended the Sixteenth Session of the International Labour Conference at Geneva in 1932.[7] He was a member of the Banking Commission and, from 1923, Chairman of the Cork Arbitration Board, where he was prominent in the settlement of industrial disputes. In this latter role he was active in securing compensation for the loss of employment suffered by the workers of the Cork Electric Tramways and Lighting Company, for which work some of the tramway men of the city presented him with 'The Tramway Cup' in 1933.

O’Rahilly had a dominant personality and was a prolific scholar, polymath, controversialist and public figure. His UCC initiatives included improvements in his role as Director of the Library, the institution of student health and restaurant services, and the acquisition of the extensive former County Gaol site which made significant building expansion possible. Other innovations included the foundation of the Department of Electrical Engineering, Cork University Press in 1925 (which he handed over to the College in 1928)[8] and UCC’s second in-house magazine, Cork University Record, in 1944. O’Rahilly strengthened College links with the city and the province, particularly in adult education courses. He instituted a diploma in Social Science, the first diplomate was Seán Casey who was later a TD for Cork city and Lord Mayor.[9] He published prolifically, often on issues relating to religion and politics.

Alfred O’Rahilly married Agnes O’Donoghue on 4 September 1916 at Rathmines, Dublin. They had two children. She died on 14 September 1953.[10] He retired from the presidency of UCC in October 1954 and moved to Blackrock College (Holy Ghost Fathers), Dublin, where he was ordained as a member of the order on 18 December 1955, aged 71. He remained at Blackrock, becoming a monsignor in 1960. O’Rahilly died at St Michael’s nursing home, Dún Laoghaire, on 2 August 1969. He is buried in the community cemetery in the grounds of Kimmage Manor, headquarters of the Holy Ghost Fathers.[11] O’Rahilly left his theological library to the Jesuits at Milltown Park; in 2019 the Milltown Park library was transferred to Dublin City University;[12] his other books were given to Blackrock College.

In 1998 the new Business and Languages building, named the Alfred O’Rahilly Building, was opened by Micheál Martin, Minister for Education (a UCC graduate).[13] O’Rahilly’s tenure as Director of the Library is remembered in the relief created by Séamus Murphy RHA that is on display in the Boole Library.