In a Good Man Is Hard to Find What City Does the Family Live

Short story by Flannery O'Connor

A Good Man Is Difficult to Find
by Flannery O'Connor
The work'due south title was taken from the 1918 Eddie Green song that includes the lines "A good human being is hard to discover / You lot always go the other kind".[1] (1918 sheet music comprehend.)
State	U.s.
Linguistic communication	English language
Genre(s)	Southern Gothic, curt story, dialogue
Published in	Modernistic Writing I
Publication blazon	Short story collection
Publisher	Avon
Media type	Print
Publication date	1953

"A Proficient Man Is Hard to Find" is a Southern gothic brusque story kickoff published in 1953 by author Flannery O'Connor who, in her own words, described it as "the story of a family of half-dozen which, on its mode driving to Florida [from Georgia], gets wiped out by an escaped convict who calls himself the Misfit"."^[2]

The story remains the most anthologized and virtually well-known of all of O'Connor's works^[3] fifty-fifty with its enigmatic determination that involves a dialogue betwixt a series killer, tormented past the suffering of mankind and himself for what he considers the injustices in both secular and divine laws, and a superficial, mischievous, morally-flawed, Methodist grandmother dressed every bit an old fashioned Southern lady. She stumbles into a style that makes The Misfit doubt what he is doing only for the moment before he murders her, and in pity for his torments, she demonstrates in an act of mercy that all good Christian mothers, like God, honey all God's children no matter what the children practice.

The story is a black comedy in which a serial killer is the only character that understands why a good man is hard to find. As a moral tale with reference to the story'southward championship that is the Eddie Green song, the piece of work addresses infidelity in marriage and religious religion and the power of revival. It is also a moral tale about folly — an avoidable auto accident and a self-righteous killer, a erstwhile undertaker that preaches apostasy, who demonstrates he knows more than "A Time for Everything", the poem that begins the Volume of Ecclesiastes chapter 3, by alluding to the looming death Qoheleth said comes to all in Ecclesiastes 12:i — "evil days come and the years draw near of which you volition say, 'I accept no pleasure in them'". The weary mass murderer seems to accept enough sense to know he will someday exist caught by the Authorities and be executed — an "eye for an eye" that seems to fit, rather than misfit, his own notion of just punishment. The man familiar with Ecclesiastes would know that his rebellion is folly existence realized every bit prophecy written every bit an aphorism by its author, who claimed to be Male monarch Solomon, in Ecclesiastes 10:viii:

"He who digs a pit volition autumn into it, and a serpent volition bite him who breaks through a wall."

Publication history [edit]

"A Good Man Is Hard to Find" was first published in 1953 in the multi-author short story anthology Modern Writing I published by Avon.^{[four] [5]} The story appears in her ain collection of short stories A Good Man Is Difficult to Find and Other Stories published in 1955 by Harcourt.^[6] In 1960, information technology was included in the anthology The Firm of Fiction, published by Charles Scribner'due south Sons, and later included in numerous other brusque story collections.

Plot [edit]

Bailey, the caput of an Atlanta household, prepares to take his family on a vacation to Florida. His mother (known only as "the grandmother" throughout the story) warns Bailey that a convict called The Misfit has escaped from prison and is heading towards Florida. She suggests a trip to East Tennessee instead but Bailey declines. Her grandson John Wesley comments that his grandmother could stay in Atlanta, her granddaughter June Star rudely says "she wouldn't stay at home to be queen for a twenty-four hour period," and her infant grandchild is tended to by her daughter-in-law. When they leave the next morn, the grandmother occupies the backseat of the family unit'south machine, dressed finely so that if she is killed in an blow, she tin can be recognized as a Southern lady. She hides the family's cat, Pitty Sing, in a handbasket between her legs, not wanting to leave it domicile alone.

While traveling, the grandmother points out scenery in Georgia. Her grandchildren reply by berating both Georgia and Tennessee, and the grandmother reminds them that in her day, "children were more than respectful of their native states and their parents and everything else." She delights in seeing a naked blackness child waving from a shack, finding the image quaint. The grandmother later on sees a graveyard which was once part of a plantation that she jokingly says has "Gone with the Wind". She tells her three grandchildren that when she was a "maiden lady" she had been courted by a homo who, as an early owner of Coca Cola stock, died wealthy.

The family stops for barbeque at The Belfry Eatery after passing a series of billboards proclaiming the eatery and nutrient as "famous" and the proprietor, Crimson Sammy Butts, as "the fat boy with the happy express joy." On arrival, the family unit finds that the place is somewhat rundown. Red Sammy charms the grandmother but is rather scornful of his own wife, a mistrustful waitress who worries about beingness robbed past The Misfit. The grandmother promptly declares Red Sammy "a good man," and the two reminisce well-nigh ameliorate times while lamenting the disuse of values.

Later that afternoon, the family continues their trip before the grandmother falsely remembers a plantation being in the expanse, only realizing her mistake afterward convincing Bailey refuse a rocky dirt road surrounded past wilderness. The pang of this error causes her to disturb the cat, who leaps onto Bailey, who loses control of the machine, and the machine flips into a ditch. No one is seriously injure but the accident is witnessed by a party of three strange men, i of whom the grandmother recognizes every bit The Misfit. She announces this and The Misfit has his men lead Bailey, the children's mother, and the children off into the woods where they are shot and killed. The grandmother confusedly pleads for her life, beseeching The Misfit to find solace by praying but The Misfit blames Jesus Christ for his troubles and the dismal country of the world.

Finally upon seeing The Misfit's despair, the grandmother reaches out, takes him by the shoulder, and gently tells him that he is "ane of her babies." But then, The Misfit shoots her to death. When his companions render, The Misfit says that the grandmother "would've been a good adult female if it were someone at that place to shoot her every minute of her life," and seems to conclude that violence affords "no real pleasure in life."

Characters [edit]

• Bailey'due south female parent is the protagonist of the story, a woman who seems content with a comfortable life surrounded by her son and grandchildren. The narrator refers to her as "grandmother" when at least one grandchild is alive, "former lady" when her grandchildren are dead, and a "immature lady" as she recalls a plantation home about her native Tennessee habitation. The fundamental conflict of the story is between the grandmother and The Misfit, her killer, in a dialogue that occurs while Bailey, his wife and children are shot in the woods not far from the two characters.
• Bailey's nameless wife and nameless infant: Bailey's wife is a nearly speechless woman described equally a "immature woman" having a face up that was "as broad and innocent as a cabbage". She is not identified by name, only as "the children'southward mother". In the story'south narration, she is solely occupied with caring for her baby that suggests it is her first one. Like her hubby, she does piffling to discipline her children. In the car accident, she is thrown out of the machine and breaks her shoulder.
• John Wesley and June Star: Bailey'southward older children are John Wesley and June Star, aged 8 and seven, respectively, ii brats — rowdy and disrespectful. Their self-centeredness is so extreme that they are never aware that their mother, thrown out of the moving car during the accident, has a broken shoulder. They have learned to manipulate their parents by screaming and yelling at them, behavior the grandmother has learned to initiate.
• Red Sammy Butts, who enters into a dialogue with the grandmother that Evans characterizes as a "festival of clichés" where "[e]very single one of his opening phrases is a commonplace platitude" that does, however, reveal his graphic symbol equally competitive, suspicious of others, and self-justifying. ^[7] The dialogue is betwixt a two people who find each other likeable because they enjoy complaining together.
• The wife of the fat owner of The Tower is a "a tall burnt-brown woman with hair and eyes lighter than her pare" who works as a waitress. Cerise Sammy directs his married woman every bit if she was whatsoever ordinary waitress, preventing her to enter into sociable chat with Baily's family.
• Hiram and Bobby Lee: Hiram and Bobby Lee are convicts who escaped prison house with The Misfit. The two kill Bailey, his married woman and children, and on the murder of the grandmother past The Misfit, Bobby Lee suggests to The Misfit that killing her was enjoyable.

Themes [edit]

Ache, mercy, clemency, divine grace, and imitation of God [edit]

[edit]

In a 1960 response to a letter of the alphabet from novelist John Hawkes, Flannery O'Connor explained the significance of divine grace in Catholic theology in contrast to Protestant theology, and in doing so, explained the offers of grace made to the grandmother and The Misfit at the climax of the story immediately subsequently the already agitated Misfit explained his anguish acquired by not being able to witness whether or not Jesus is savior and that it was by faith solitary that the decided Jesus is not savior:

"Cutting yourself off from Grace is a very decided matter, required a existent option, act of volition, and affecting the very footing of the soul. The Misfit is touched past the Grace that comes through the quondam lady when she recognizes him as her child, equally she has been touched by the Grace that comes through him in his particular suffering."^[8]

Both the superficial grandmother and the heretic The Misfit have cut themselves off from opportunities to receive divine grace prior to the story. The impecuniousness of religion and church life from a Southern lady'southward social life is devastating and the absence of religion in the story's narrative past an author concerned with spiritual life suggests that the grandmother lost an argument with Bailey almost church building-going and participation in a church customs that the grandmother resented and regarded equally a deprivation. At the story'due south climax, The Misfit, while wearing Bailey'south shirt, is in anguish just afterward he explains the suffering he has witnessed and felt in his ain life, alludes to his judgment that much of the suffering, including decease for original sin, is undeserved and, to the extent information technology is undeserved is a form of oppression that he can cease by killing the victims of oppression. The Misfit'south anguish "clears for an instant" the grandmother's caput, as she recalls the argument she had and lost with Bailey about the relevance of God and church building-going, and takes the opportunity to endeavour to win the aforementioned argument with her killer by imitating God himself (e.g., "God is dearest, and whoever abides in dear abides in God, and God abides in him." in 1 John iv:16) in an human activity of mercy that as well demonstrates Christian charity (e.chiliad., the love for others equally one loves God): "Why you're one of my babies. You're one of my own children." The point is emphasized by the grandmother's posture in expiry is a likeness of the dead body of Jesus on the cross.

Every bit for The Misfit, O'Connor explained that the opportunity of grace is offered to him by the grandmother's touching him, an act she calls a gesture:

"Her [the grandmother'south] caput clears for an instant and she realizes, even in her limited way, that she is responsible for the human before her and joined to him by ties of kinship which take their roots deep in the mystery she has been merely prattling about and so far. And at this point, she does the right affair, she makes the right gesture."^[9]

O'Connor's reference to the "mystery" the grandmother prattled virtually is the incarnation of Jesus every bit savior every bit the ways for people to be absolved for their sins in lodge to be eternally joined with God, and in that context, "kinship" refers to all people in that they are descendants of Adam and Eve who committed the sin that would forever divide humans from God and brought death upon humanity equally a punishment for the original sin. O'Connor further clarified that the grandmother's deportment were selfless: "... the grandmother is non in the least concerned with God simply reaches out to touch on the Misfit".^[10]

In her letter of the alphabet to John Hawkes, O'Connor explained that The Misfit did non accept the offering of grace in her story but that the grandmother's gesture did change him:

"His [The Misfit's] shooting her is a recoil, a horror at her humanness, but after he has done it and cleaned his glasses, the Grace has worked in him and he pronounces his judgment: she would have been a good woman if he had been there every moment of her life."^[viii]

Criticism [edit]

The grandmother'due south gesture toward The Misfit has been criticized every bit an unreasonable action past a character oftentimes perceived every bit intellectually, or morally, or spiritually incapable of doing information technology. For instance, Stephen C. Swap wrote in 1996, thirty-two years subsequently the author's decease:

"... if one reads the story without prejudice, in that location would seem to be little here to inspire hope for redemption of any of its characters. No wishful search for evidence of grace or for epiphanies of salvation, past author or reader, can soften the harsh truth of 'A Practiced Man Is Hard To Find.' Its bulletin is profoundly pessimistic and in fact destructive to the doctrines of grace and charity, despite heroic efforts to disguise that fact."^[11]

In improver, some critics like James Mellard resent O'Connor's efforts to explain the story to backup the narrative they expected to underlie the story's climax:

"O'Connor merely tells her readers — either through narrative interventions or be extra-textual exhortations — how they are to translate her work."^[12]

O'Connor'southward rebuttal was that such readers and critics have underestimated the grandmother. As indicated in her letters, lectures, readings, and essays, O'Connor felt compelled to explicate the story and the gesture years later publication, for case, as "Reasonable Use of the Unreasonable", the title of her notes for a 1962 reading at Hollins Higher in Virginia.^[13] O'Connor believed one understandable reason for the criticism is that the concept of grace she used is unique to a Roman Catholic perspective, equally she clarified the indicate to John Hawkes in a letter of the alphabet:

"In the Protestant view, I think Grace and nature don't have much to do with each other. The sometime lady, because of her hypocrisy and humanness and banality couldn't exist a medium for Grace. In the sense that I see things the other mode, I'm a Catholic author."^[xiv]

By mentioning "nature", O'Connor refers to her anagogical vision, which she addresses the grandmother's spiritual life which has been enlivened by the threat to her life. She wrote in her reading notes:

"The action or gesture I'thousand talking about would have to exist on the anagogical level, that is, the level which has to do with the Divine life and our participation in it. It would exist a gesture that transcended whatever neat apologue that might have been intended or any pat moral categories a reader could make. Information technology would exist a gesture which somehow fabricated contact with mystery."^[15]

Robert C. Evans observed:

"As its very title already suggests, 'A Practiced Homo Is Hard to Find' (like much of O'Connor's fiction) is very much concerned with satirizing dried and clichéd uses of language. The characters who apply clichés ... are all characters who tend to speak (and, more chiefly, to remember) in highly conventional and unoriginal means. When O'Connor'southward characters oral fissure clichés ... that is a sign that they accept ceased to think for themselves, if in fact they ever possessed any original thoughts to begin with."^[sixteen]

Compared to the superficiality of the family that engages itself in comic books, goggle box quiz shows (east.g., "Queen for a Day"), movies, and the newspaper's sport department, an original thought, often a nighttime truth like Cherry Sammy Barrel'due south wife saying nobody on world can exist trusted "And I don't count nobody out of that, no nobody" looking at her husband, has both comic and dramatic effects on the reader. Evans noted, "A major purpose of the story will be to shake nearly of the characters, ... too as O'Connor'due south readers, out of [a] kind of smug complacency."^[17]

Response [edit]

In her essay, "The Nature and Aim of Fiction", O'Conner described her goals for writing fiction. The essay is useful for helping readers understand how to approach and interpret her works. 1 of her major goals in writing was to construct elements of her fiction so they can exist interpreted anagogically — her "anagogical vision":

"The kind of vision the fiction author needs to take, or to develop, in gild to increment the meaning of his story is called anagogical vision, and that is the kind of vision that is able to meet different levels of reality in one paradigm or ane situation. The medieval commentators on Scripture found three kinds of meaning in the literal level of the sacred text: i they called allegorical, in which i fact pointed to another; 1 they chosen tropological, or moral, which had to do with what should be done; and ane they chosen anagogical, which had to exercise with the Divine life and our participation in it. Although this was a method applied to exegesis, it was likewise an attitude toward all of creation, and a way of reading nature... ."^[18]

Peter Grand. Chandler, Jr., summarized O'Connor'southward vision for readers — that all of the interpretations of her work are rooted in its literal sense: "...[F]or O'Connor, the literal in some sense already "contains" the figurative. Far from being a level of meaning superadded to the literal sense, the 'spiritual sense' is already inherent in whatever effort to render something artistically. 'A practiced story,' she wrote, 'is literal in the aforementioned sense a kid'southward drawing is literal.'"^[19] In other words, O'Connor understood that her anagogical vision is a challenge to readers because they must non only understand the literal story just also associate the literal with their knowledge or experience. Consequently, "A Skilful Homo Is Difficult to Find" is enriched across its literal narrative when the literal can be related to biblical, Christian, Roman Catholic, Protestant, Southern order and its history, and other subjects.

The literal sense of the story's title and The Misfit's complaint, "If He [Jesus] did what He said, then information technology's nothing for you to do but throw away everything and follow Him" both announced in a more effective context in the New Testament story of Jesus and the Rich Swain propose searches for the deeper meanings of "A Good Man Is Hard to Find" might start there. At readings O'Connor offered suggestions nearly her intent at the literal level, such as for a 1963 reading at a Southern college with a highly respected artistic writing programme — Hollins Higher in Roanoke, Virginia:

"I don't have any pretensions to being an Aeschylus or Sophocles and providing you in this story with a cathartic experience out of your mythic background, though this story I'm going to read certainly calls upward a practiced bargain of the Due south's mythic background, and information technology should elicit from you a caste of pity and terror, fifty-fifty though its way of existence serious is a comic one. I practice remember, though, that like the Greeks y'all should know what is going to happen in this story so that any element of suspense in it will be transferred from its surface to its interior."^[20]

Epigraph [edit]

An case of the effect of O'Connor'southward anagogical vision is an epigraph she wrote for "A Good Human Is Hard to Find". The epigraph was published only for the paperback Three past Flannery O'Connor that also included her ii novels Wise Blood and The Violent Deport It Away, that first appeared in September 1964,^[21] a month after her decease, and xi years afterward the short story was commencement published. The epigraph was probably included in compliance with her wishes upon her death.^[22] The epigraph reads:

"'The dragon is by the side of the road, watching those who pass. Beware lest he devour yous. We become to the begetter of souls, but information technology is necessary to laissez passer by the dragon.' — St. Cyril of Jerusalem."^[23]

O'Connor used the epigraph to close her essay "The Fiction Author and His Land" that was published in 1957 in the book The Living Novel: A Symposium, a book of statements by novelists on their art,^[24] where she followed the epigraph with the closing judgement: "No thing what form the dragon may take, it is of this mysterious passage past him, or his jaws, that stories of any depth will ever exist concerned to tell, and this being the example, information technology requires considerable courage at any time, in any place, not to plough away from the story teller."^[25] The statement indicates how O'Connor wanted her works read and for the reader to look for the dragon in her short story drove A Expert Man Is Hard to Detect and Other Stories that includes at to the lowest degree nine of its 10 stories near original sin.^[26]

Adaptations [edit]

A film accommodation of the brusque story "A Practiced Man Is Hard to Find", entitled Black Hearts Bleed Red, was made in 1992 past New York filmmaker Jeri Cain Rossi. The moving-picture show stars noted New York creative person Joe Coleman,^[27] merely according to reviewers the motion-picture show does not depict the story well.^{[ citation needed ]}

The American folk musician Sufjan Stevens adapted the story into a song going by the same championship. Information technology appears on his 2004 album 7 Swans. The song is written in the first-person from the betoken of view of The Misfit.

In May 2017, Deadline Hollywood reported that director John McNaughton would make a feature flick adaptation of the story starring Michael Rooker, from a screenplay by Benedict Fitzgerald.^[28]

In June 2021, decease metal band Counterattack released a song on their debut album World Erased titled "Good Man" based off of the short story

Encounter also [edit]

• Anagoge
• Charity (virtue)
• Divine grace
• Ecclesiastes
• Jesus and the Rich Young Homo
• Methodism
• Item Judgment
• Sheol
• Southern gothic literature

References [edit]

1. ^ Curley, Edwin (Nov 1991). "A Good Homo Is Hard to Detect". Proceedings and Addresses of the American Philosophical Association. 65 (3): 29–30. JSTOR 3130141.
2. ^ O'Connor, Flannery (2012) [1963]. "On Her Own Piece of work". In Fitzgerald, Sally; Fitzgerald, Robert (eds.). Mystery and Manners: Occasional Prose. Farrar, Straus and Giroux. ISBN9781466829046.
3. ^ Frank, Connie Ann (2008). Critical Companion to Flannery O'Connor. Facts on File. p. 76. ISBN978-0-8160-6417-5.
4. ^ Frank, Connie Ann (2008). Disquisitional Companion to Flannery O'Connor. Facts on File. p. 76. ISBN978-0-8160-6417-5.
5. ^ O'Connor, Flannery (1971). "Notes". The Complete Stories. Farrar, Straus and Giroux.
6. ^ Frank, Connie Ann (2008). Critical Companion to Flannery O'Connor. Facts on File. p. 74. ISBN978-0-8160-6417-5.
7. ^ Evans 2010, p. 141.
8. ^ ^{a b} O'Connor 1979, p. 389.
9. ^ O'Connor, Flannery (2012) [1963]. "On Her Own Work". In Fitzgerald, Sally; Fitzgerald, Robert (eds.). Mystery and Manners: Occasional Prose. Farrar, Straus and Giroux. ISBN9781466829046.
10. ^ O'Connor 1979, p. 379.
11. ^ Bandy, Stephen (1996), 'One of my Babies': The Misfit and the Grandmother, Studies in Brusque Fiction, pp. 107–117, archived from the original on January 4, 2012
12. ^ Bandy, Stephen (1996), '1 of my Babies': The Misfit and the Grandmother, Studies in Short Fiction, pp. 107–117, archived from the original on January four, 2012
13. ^ O'Connor, Flannery (2012) [1963]. "On Her Own Work". In Fitzgerald, Sally; Fitzgerald, Robert (eds.). Mystery and Manners: Occasional Prose. Farrar, Straus and Giroux. ISBN9781466829046.
14. ^ O'Connor 1979, pp. 389–390.
15. ^ O'Connor, Flannery (2012) [1963]. "On Her Own Work". In Fitzgerald, Sally; Fitzgerald, Robert (eds.). Mystery and Manners: Occasional Prose. Farrar, Straus and Giroux. ISBN9781466829046.
16. ^ Evans 2010, p. 140.
17. ^ Evans 2010, p. 142.
18. ^ O'Connor, Flannery (2012) [limerick date unknown]. "The Nature and Aim of Fiction". In Fitzgerald, Emerge; Fitzgerald, Robert (eds.). Mystery and Manners: Occasional Prose. Farrar, Straus and Giroux. ISBN9781466829046.
19. ^ Candler, Peter 1000. "The Anagogical Imagination of Flannery O'Connor". Christianity and Literature. The Johns Hopkins University Press. threescore (Fall 2010): 15. JSTOR 44315148.
20. ^ O'Connor, Flannery (2012) [1963]. "On Her Own Work". In Fitzgerald, Sally; Fitzgerald, Robert (eds.). Mystery and Manners: Occasional Prose. Farrar, Straus and Giroux. ISBN9781466829046.
21. ^ "Three by Flannery O'Connor". Google Books . Retrieved 2021-08-28 .
22. ^ Michaels, J. Ramsey (2013). "Her Wayward Readers". Passing by the Dragon: The Biblical Tales of Flannery O'Connor. Cascade Books. ISBN978-1-62032-223-9.
23. ^ Michaels, J. Ramsey (2013). "Her Wayward Readers". Passing by the Dragon: The Biblical Tales of Flannery O'Connor. Cascade Books. ISBN978-1-62032-223-9.
24. ^ Fitzgerald, Emerge; Fitzgerald, Robert, eds. (2012). "Notes". Mystery and Manners: Occasional Prose. Farrar, Straus and Giroux. ISBN9781466829046.
25. ^ Fitzgerald, Sally; Fitzgerald, Robert, eds. (2012) [1957]. "The Fiction Writer and His Land"". Mystery and Manners: Occasional Prose. Farrar, Straus and Giroux. ISBN9781466829046.
26. ^ Michaels, J. Ramsey (2013). "Her Wayward Readers". Passing past the Dragon: The Biblical Tales of Flannery O'Connor. Cascade Books. ISBN978-i-62032-223-9.
27. ^ "UbuWeb Film & Video: Jeri Cain Rossi". Ubu.com . Retrieved 2016-08-27 .
28. ^ N'Duka, Amanda. "Michael Rooker Reteams With His 'Henry' Director On 'A Adept Homo Is Difficult To Observe'". Deadline Hollywood . Retrieved 22 January 2019.

Works cited [edit]

"Ecclesiastes". The Holy Bible. English language Standard Version.

Bandy, Stephen (1996), 'One of my Babies': The Misfit and the Grandmother, Studies in Short Fiction, pp. 107–117, archived from the original on January 4, 2012

Bartholomew, Craig (May 1999). "Qoheleth in the Canon?! Current Trends in the Interpretation of Ecclesiastes". Themelios. 24 (3): four–20.

Evans, Robert C. (2010). "Clichés, Superficial Story-Telling, and the Dark Humour of Flannery O'Connor's 'A Good Man Is Difficult to Find'". In Bloom, Harold; Hobby, Blake (eds.). Flower's Literary Themes: Dark Humor. Infobase Publishing. pp. 139–148. ISBN9781438131023.

Giannone, Richard (2008). "Making It in Darkness". Flannery O'Connor Review. The Board of Regents of the Georgia College and State Academy System. 6: 103–118. JSTOR 26671141.

Green, Eddie (1918). "A Good Man Is Difficult to Find" (PDF). Wikimedia Eatables. Pace Handy Music Visitor.

O'Connor, Flannery (2012). Fitzgerald, Emerge; Fitzgerald, Robert (eds.). Mystery and Manners: Occasional Prose. Farrar, Straus and Giroux. ISBN9781466829046.

O'Connor, Flannery (1979). Fitzgerald, Sally (ed.). The Habit of Being: Messages of Flannery O'Connor. Farrar, Straus and Giroux. ISBN9780374521042.

External links [edit]

• Online text of the brusk story
• Flannery O'Connor reading "A Good Homo Is Hard to Detect"

martinezwitemagen1991.blogspot.com

Source: https://en.wikipedia.org/wiki/A_Good_Man_Is_Hard_to_Find_(short_story)

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