Mr. Blue Redux

Mr. Blue Redux

Photo by Charlotte Harrison on Unsplash

Originally published 19 June 2005

Some­time dur­ing my sopho­more year at the Uni­ver­si­ty of Notre Dame, in 1955 – 56, my girl friend (now my wife) gave me a copy of Myles Con­nol­ly’s novel­la, Mr. Blue.

You’ll like this book,” she said, “the main char­ac­ter reminds me of you.”

Her appeal to my ego was too much to resist. I read the book and won­dered what I had in com­mon with the hero, the epony­mous Mr. Blue.

Con­nol­ly was a Jesuit-edu­cat­ed 1918 grad­u­ate of Boston Col­lege and on his way to becom­ing a suc­cess­ful Hol­ly­wood screen­writer when he pub­lished Mr. Blue in 1928. The book imme­di­ate­ly achieved a cult sta­tus, inspir­ing sev­er­al gen­er­a­tions of young Catholics to find more in their faith than for­mu­la­ic prayers and rote dogma.

The hero of Con­nol­ly’s sto­ry, known only as J. Blue, is a pas­sion­ate Chris­t­ian, liv­ing hand-to-mouth in New York City in the ser­vice of Lady Pover­ty and his fel­low men. He flies bright­ly-col­ored kites and releas­es gay bal­loons from the top of a sky­scraper, where he lives in a cheer­ful­ly-dec­o­rat­ed pack­ing crate and entices a brass band to make music under the stars. He cel­e­brates life with out­go­ing gus­to, then pros­trates him­self in soli­tude before the crucifix.

Blue is a mod­ern St. Fran­cis, a Man­hat­tan saint. He has no doubts that he was put on Earth for a pur­pose, and that the pur­pose is to live his life as a work of Chris­t­ian art. He has no inter­est in women, and, curi­ous­ly, seems obliv­i­ous to offi­cial litur­gies of the Church.

By con­trast, when the book came into my hands, I was a rather stol­id engi­neer­ing stu­dent from Chat­tanooga, with lit­tle on my mind except mak­ing good grades and chas­ing after young women. I had, of course, heard of St. Fran­cis, but I could­n’t have told you with­in 300 years when he lived. Or why he had been sainted.

But my future wife knew me bet­ter than I knew myself, because some­thing about Mr. Blue imme­di­ate­ly res­onat­ed in my spir­it. It was a time of live­ly rein­ven­tion in Catholic high­er edu­ca­tion, of abound­ing con­fi­dence and intel­lec­tu­al reli­gios­i­ty, all of which made me recep­tive to Blue’s exhor­ta­tion to live a joy­ous­ly mus­cu­lar Catholi­cism, and to bear Christ’s cross glad­ly if and when it came.

Blue is above all a man of faith. He is skep­ti­cal of phi­los­o­phy, of books even. The ene­my of faith is “sci­en­tif­ic agnos­ti­cism,” which Blue accounts the per­ni­cious and spir­i­tu­al­ly-dead­en­ing phi­los­o­phy of our times. One can­not counter sci­en­tif­ic agnos­ti­cism with rea­son and argu­ment, he believes. The only answer to the pre­vail­ing spir­i­tu­al malaise is a life lived with pas­sion­ate, unques­tion­ing Chris­t­ian conviction.

If there is one bit of dia­logue in the novel­la that moved me pro­found­ly, it is Blue’s answer to the nar­ra­tor’s ques­tion, “Isn’t the gold­en mean the secret of some­thing or oth­er?” “Yes,” replies Blue. “Medi­oc­rity.”

That was the chal­lenge of the book: not to live life mean­ly, to avoid com­pro­mise. I resolved to fol­low in Blue’s foot­steps. If I was going to live as a Catholic, I would do so with­out reservation.

I put peb­bles in my shoes, sand in my bed, and did the Sta­tions of the Cross on bare knees on a cin­der path. I spent hours in prayer at Notre Dame’s repli­ca of the Lour­des grot­to. I eschewed phi­los­o­phy, but read Bernanos, Bloy, Mau­ri­ac, Greene. I devoured Thomas Mer­ton’s Sev­en Sto­ry Moun­tain, and briefly flirt­ed with becom­ing a Trap­pist. I drove my future wife crazy with my vio­lent swings between hor­mone-dri­ven sex­u­al­i­ty and guilty remorse.

By the time I came back to Notre Dame as a mar­ried grad­u­ate stu­dent in 1960, I was ready to go to San Sal­vador or Bangladesh in the ser­vice of the Church.

And, like Blue, I flew kites. What­ev­er life would bring, I was deter­mined it would not be mediocre.

That was near­ly half-a-cen­tu­ry ago.

I re-read Mr. Blue again recent­ly. Again it was my wife who put the book into my hands; she found it in the mid­dle-school library where she works as a vol­un­teer. She won­dered, I sup­pose, what I would make of it, after all these years.

My first impres­sion was sur­prise that I could ever have been inspired by a book that is so slight, so trite, so with­out lit­er­ary mer­it. Con­nol­ly was no Georges Bernanos, no Gra­ham Greene. His book is a com­pendi­um of plat­i­tudes, and his char­ac­ter Blue now seems some­what of an insuf­fer­able prig who thought most of his fel­low human beings had as lit­tle capac­i­ty for life as cabbages.

How­ev­er, the book is prob­a­bly a pret­ty fair reflec­tion of the place I was in the late 1950s and ear­ly 1960s, in the throes of my new­ly-ener­gized Catholi­cism. My faith was sim­plis­tic, and I too was some­thing of a prig. Like Blue, I was utter­ly con­fi­dent I pos­sessed the Truth.

In ret­ro­spect I can see that it was dog­mat­ic con­fi­dence, not char­i­ty, that caused me to vol­un­teer for the for­eign mis­sions, in spite of the fact that by then I was the mar­ried father of a child. The Church wise­ly resist­ed this under­tak­ing; to bring our infant daugh­ter to San Sal­vador or Bangladesh would have been irre­spon­si­ble. Any­way, my wife’s enthu­si­asm for the ven­ture was nev­er the equal of mine. I set­tled down to the study of sci­ence, went into teach­ing, and even­tu­al­ly became the sci­en­tif­ic agnos­tic so dis­par­aged by Blue.

Yet a bit of Blue remains with me. I think of myself as a reli­gious per­son — in the kite-fly­ing sense. The point of reli­gion, I now believe, is to cel­e­brate the unfath­omable mys­tery of cre­ation. My work as a teacher and writer is to dis­cov­er glim­mers of the Absolute in every par­tic­u­lar, and to praise what I find.

I did not end up serv­ing Lady Pover­ty, but then nei­ther did I wor­ship mam­mon. I seem to have arrived at retire­ment age with rel­a­tive afflu­ence, but not once in my career was I moti­vat­ed by mon­ey. Blue dies young, with­out a life part­ner or chil­dren; Lady Pover­ty makes a cold com­pan­ion in old age.

Most fun­da­men­tal­ly, I have giv­en up the cer­tain­ty that I know the Truth. I no longer believe that Chris­tians are any clos­er to God than right-liv­ing peo­ple of any oth­er faith. Faith no longer mat­ters to me so much as expe­ri­ence, atten­tion, cel­e­bra­tion, won­der. I sup­pose I have sought to main­tain some­thing of Blue’s child­like capac­i­ty to be aston­ished, his wide-eyed con­vic­tion that every­thing is shot through with grandeur. A kite is a kind of prayer. So is a brass band.

As for Lady Pover­ty. She may be a fine mis­tress for J. Blue, who can charm a meal or a place to sleep off every­one he meets. But she is a cru­el and rav­en­ous vil­lain­ess for a major­i­ty of the world’s pop­u­la­tion. I would glad­ly see her con­fined, with her acolytes, to the pages of history.

And the gold­en mean? Is it the secret of some­thing or oth­er? Oh, yes. It is the secret of life — my life, at least. There is some­thing to be said for mod­er­a­tion, espe­cial­ly in a world wracked by reli­gious strife, and by the hypocrisy and arro­gance of insti­tu­tion­al church­es. The gold­en mean is the secret of tol­er­ance, of mod­esty, of sci­en­tif­ic agnos­ti­cism, of the virtues of gray. Of know­ing that every dog­mat­ic def­i­n­i­tion of God is a pale inti­ma­tion of the truth, and, inevitably it seems, an excuse for jihad, pogrom, or crusade.

Mr. Blue, for all of the tol­er­ance he wears on his sleeve, is some­thing of a zealot, and I’ve final­ly arrived at a place some­where between pas­siv­i­ty and zealotry. I’ve had my fill of “mus­cu­lar” Chris­tian­i­ty, of creeds, of doc­trines of infal­li­bil­i­ty. If you wish, call the place I am at medi­oc­rity. I am hap­py to live there with­out the com­pa­ny of Blue.

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