[1] His father was a native of New York City and member of the mounted police, and his mother was from Kiltormer, County Galway, Ireland.

His father was rendered an invalid after falling from his horse in Central Park and sustaining serious injuries; his mother then opened a dressmaking business to support the family.

[3] He then studied at Cathedral College for a year before entering St. Joseph's Seminary in Yonkers where he was a friend of Patrick O'Boyle.

He received his episcopal consecration on January 8, 1941, from Archbishop Spellman, with Stephen Donahue and John O'Hara serving as co-consecrators, in St. Patrick's Cathedral.

He once said that accounts of anti-Semitism in New York were "a manufactured movement...for the deliberate purpose of besmirching the minority Catholic population.

The legislature dropped that provision and Reagan signed the law, which decriminalized abortions when done to protect the health of the mother.

At the consistory, when the official photographer's flash bulb failed to go off when the biretta was conferred, Pius and McIntyre re-enacted the ceremony.

[8][9] He expressed caution towards "an obvious trend toward laxity" in the morality of films,[10] and was one of the American bishops to oppose the liturgical revision of the Second Vatican Council, in which he participated from 1962 to 1965.

"[14] He had a dispute with the Sisters of the Immaculate Heart of Mary, whom he barred from teaching within the archdiocese in 1967 for their leftist tendencies and abandonment of their traditional discipline—such as eliminating the habit and compulsory daily prayer.

Basil's Church in Downtown Los Angeles, where he privately celebrated the Tridentine Mass on the side altars of St.

Charles Morris in his book American Catholic states:Today, McIntyre's name is associated mostly with his sad, slightly ridiculous octogenarian flailing against the cultural and religious revolutions of the 1960s.

Starr writes:Sadly, this kindly (most of the time) and, in his own way, holy prelate became the scapegoat for those pushing the ecclesial revolutions, so frequently self-destructive, of the 1960s after the Second Vatican Council.