Dick B.: The Real "Power" Behind Alcoholics Anonymous

The Salvation Army Influence on, and Relevance to, A.A.

2012-01-31T21:00:00.003-10:00

Alcoholics Anonymous History

The Salvation Army Influence on, andRelevance to, A.A.

By Dick B. and Ken B.

A Word about the Salvation Army Founding

The Christian organization which came to be known as theSalvation Army was founded in 1865 out of the pastoral work of a MethodistMinister, William Booth. The organization was first called the ChristianRevival Association and rechristened the Salvation Army in 1878. In 1880,General William Booth and a party of Salvationists officially began the work ofthe Salvation Army in the UnitedStates.

General William Booth expressed the aim of the mission asfollows:

The object and work of this Missionis to seek the conversion of the neglected crowds of people who are livingwithout God and without hope, and to gather those so converted into Christianfellowship, in order that they may be instructed in Scriptural truth, trainedin habits of holiness and usefulness, and watched over and cared for in theirreligious course. [Harold Begbie, The Life of General William Booth: TheFounder of The Salvation Army, vol. 1 (NY: Macmillan, 1920), p. 363:]

Among Booth’s Articles of Faith were these:

1. We believe thatthe Scriptures of the Old and New Testaments were given by inspiration of God,and that they only constitute the divine rule of Christian faith and practice.

2. We believe thereis only one God who is infinitely perfect, the Creator, Preserver, and Governorof all things.

3. We believe thatthe Lord Jesus Christ has by His suffering and death made an atonement for thewhole world, that whosoever will may be saved.

4. We believe thatrepentance towards God, faith in our Lord Jesus Christ, and regeneration by theHoly Spirit, are necessary to salvation.

5. We believe thatwe are justified by grace through faith in our Lord Jesus Christ, and that hethat believeth hath the witness in himself.

Descriptions of Salvation Army Principles and Practices

Rev. Francis W. McPeek delivered Lecture 26 of the YaleSummer School Lectures in 1945. It was titled “The Role of Religious Bodies inthe Treatment of Inebriety in the UnitedStates.” (A.A. cofounder Bill Wilson also gaveone of the lectures at the Yale Summer School that year.) McPeek was the Executive Director of theDepartment of Social Welfare of the Federation of Churches in Washington,D.C. And Rev. McPeek said thefollowing about the Salvation Army:

Much work was done in city missionsand particularly by the Salvation Army. The Army, however, has focused itsefforts on the conversion experience and has made use of its own generalfacilities and of other community resources when these were needed inaftercare. Those who wish to read a portrayal of the Salvation Army’s methodsand approach may consult Hall’s biography of Henry F. Milans (Out of the Depths).

Generally speaking, theSalvationists have capitalized on the same techniques that have made otherreform programs work: (1) Insistence on total abstinence. (2) Reliance uponGod. (3) The provision of new friendships among those who understand. (4) Theopportunity to work with those who suffer from the same difficulty, and (5)Unruffled patience and consistent faith in the ability of the individual and inthe power of God to accomplish the desired ends. [pp. 414-15 of the YaleSummer School Lectures of 1945]

The Role of ProfessorWilliam James

During his fourth and final stay at TownsHospital, December 11-18,1934, Bill Wilson was visited by his friend and “sponsor,” Ebby Thacher. Billstates in his autobiography that Ebby gave him a copy of a book by ProfessorWilliam James, The Varieties of Religious Experience. (Bill was later tocall James one of the “founders” of A.A.) Immediately following his own blazing“white light” conversion experience, Bill wanted to know if it was real or ifhe had been insane. Comforted by the assurances of his doctor, psychiatristWilliam D. Silkworth, Bill was told he had just had a conversion experience.Bill started reading the James book to learn about such experiences and toconfirm the validity of his own. He spent long hours in that study, as the bookwas voluminous. Bill mentions Professor James’ book in Alcoholics Anonymous(affectionately known within A.A. As the “Big Book.”). A copy was also ownedand studied by A.A. cofounder Dr. Bob. And it contains this quote about WilliamBooth by Professor James:

General Booth, the founder of theSalvation Army, considers that the first vital step in saving outcasts consistsin making them feel that some decent human being cares enough for them to takean interest in the question whether they are to rise or sink. [p. 190]

The Material about Henry F. Milans

Truly, Out of theDepths: The Story of Henry F. Milans, by Clarence W. Hall, is a testimonyto the techniques of the Salvation Army in the Bowery—a haunt that Bill Wilsonwas later to frequent. Out of the Depthscontains powerful stories of Milans, the bum in the Bowery in 1908. Milans thenewspaper man, pronounced hopelessly incurable by physicians at BellevueHospital in NewYork. Milans, present at the “Boozer’s Convention”concurrent with the dismissal of Milans from BellevueHospital. The biographystates:

Briefly stated, a Boozer’s Conventionconsisted of a whole regiment of Salvationists going out at one time into thehighways and byways of New York City and literally compelling all of the bums,drunkards, ne’er-do-wells and broken pieces of nondescript humanity who couldbe found to submit to being directed, led or carried to The Salvation ArmyMemorial Hall on West Fourteenth Street for the purpose of being invited,coaxed or jarred out of their hopelessness and worthlessness into conversionand good citizenship. Though at first only an experiment, the Boozers’Convention proved such a tremendous success that it was repeated for severalsucceeding years.

[Atthe Hall] it was announced that food would be served in the lower hall. Insections the bums filed downstairs, Milans with them. . . . The meetingproceeded, and when the invitation to test the power of God on broken lives wasgiven, Milans saw about three hundred respond. . . . For a week of nightsMilans attended the Army’s meetings. . . . Then on a Thursday night, just oneweek after the Boozer’s Meeting where he had first been touched, and convictedby the Holy Spirit, Milans surrendered. Amid the fervent “Hallelujahs” of everyChristian in the hall, he stumbled forward to the penitent-form, and therepoured out his soul to God in an agony of desire—not for whiskey this time, butfor deliverance from its power. No more earnest behest ever ascended to theThrone of God from the breast of a kneeling penitent than that prayer by Milansfor release from his habit. He had shaken off the hold-back straps of unbelief.He had made the plunge. . . . [H]e continued to pray; the Salvationists sangsoftly an encouraging refrain or two; others prayed. . . . ‘Twas the Master,and down into the depths of hell there groped a Hand—a nail-pierced Hand—whichfound the man it sought and lifted him out. The miracle was performed. He arosefrom his knees. . . . [H]e was going out to face a world of temptation andopposition. . . . There, in the solitudes of the great city, on a park bench,the Presence seemed to whisper to him lovingly, “Fear not, I will help thee: I will sustain thee, for I have redeemedthee. Thou art mine!” And strength came to him. . . . His inner man made no response to the thought of drink. Itdawned upon him them that he was free!. . . . Listen to his testimony, given nineteen years later: “From that moment to the present I have neverbeen tempted to take a drink of anything with alcohol in it.” The appetitewas gone! [p. 128]

The Harold BegbieBooks

Perhaps the Salvation Army link with greatest impact onAlcoholics Anonymous was Harold Begbie's book, Twice-Born Men: A Clinic in Regeneration: A Footnote in Narrative toProfessor William James's “The Varieties of Religious Experience. The bookwas very much intertwined with the thinking of William James and quoted hisideas quite often. It was immensely popular in the Oxford Group—Shoemakercircles. (See Mel B., New Wine: TheSpiritual Roots of the Twelve Step Miracle, 130-34.) It was recommended byDr. Bob’s wife in the journal she shared with early AAs and their families.(See Dick B., Anne Smith’s Journal1933-1939: A.A.’s Principles of Success, 3^rd ed., 83.) It wasowned and circulated by Dr. Bob. (See Dick B., Dr. Bob and His Library: A Major A.A. Spiritual Source, 3^rded., 48.) And it certainly was among the books early AAs read. (See Dick B., The Books Early AAs Read for SpiritualGrowth, 7^th ed., 31, 37, 58, 62.)

Begbie’s Twice-BornMen was devoted almost exclusively to Salvation Army accounts. Heunderlines conversions, frequent “Sinner’s Prayers,” outreach to drunks andderelicts and outcasts, amends, the “attraction” of others by successfullyreformed fighters, criminals, drunks, prisoners, and others who rose from theslums of London.Great emphasis was laid on turning to God for help, making Jesus Christ bothLord and Savior, hearing the Bible, praying, and altar calls where the penitentknelt and often was “changed” or “transformed” or “reborn” after crying out forhelp. And not only did early AAs read these stories; they included thetechniques in the early A.A. principles and practices. There is lots of commentabout how the “incurable” drunks were urged to seek the power of God and then“enlist” as soldiers in the Salvation Army. Mel B.’s New Wine states of Begbie’s book: “An important point in Twice-Born Men was that only theconversion experience—being ‘born again’—could have produced the dramaticrecoveries described in the book,” 132).

The word “Army” appears frequently in Begbie’s books,particularly Twice-Born Men. Oneexample described “The Puncher”—a reformed prize---fighter’s work in thesephrases: He had said, “I’m going to join the Army.” “The wonder of the Puncheris what Salvationists call his “love for souls”. . . which means “the intenseand concentrated passion for the unhappiness which visits a man who hasdiscovered the only means of obtaining happiness. The Puncher was not contentwith the joy of having his own soul saved; he wanted to save others.” “ThePuncher has spent hours and pounds trying to reach his old companions.” “He receives no pay from the Army. He is notan officer, he is a soldier—a volunteer,” pp. 55-61.

Harold Begbie was also the author of the two-volumebiography of General William Booth. TheLife of General William Booth: The Founder of The Salvation Army in Two Volumes.

The Research of, andappraisal by, Dr. Howard Clinebell

There is an important study of the effectiveness of theSalvation Army in the field of overcoming alcoholism and addictions. TheReverend Howard J. Clinebell, Ph.D. (now deceased), was a highly-regardedProfessor Emeritus at the School of Theologyin Claremont, California.[See Howard Clinebell, Understanding andCounseling Persons with Alcohol, Drug, and Behavioral Addictions, Revisedand Enlarged Edition (Nashville: Abingdon Press. 1998).] Dr. Clinebell asked me(Dick B.) to review his preparation of the Alcoholics Anonymous portion andthen to endorse the book itself. Clinebell had this to say about the SalvationArmy:

In my judgment, the Salvation Army,together with some more enlightened rescue missions, represent evangelisticaddiction therapy at its best. . . . There is convincing evidence that somefacilities have remarkable success in getting and keeping countless formerlyhomeless, low-bottom addicts sober and living constructive lives. [p. 189].

Clinebell points out that in the early 1940’s, the SalvationArmy put its recovery principles into the following series of nineChristian-oriented steps paralleling some of the important Twelve Steps ofA.A.-modeled recovery programs (See pp. 188-89):

ñ Thealcoholic must realize that he is unable to control his addiction and that hislife is completely disorganized.

ñ He mustacknowledge that only God, his Creator, can re-create him as a decent man.

ñ He mustlet God through Jesus Christ rule his life and resolve to live according to Hiswill.

ñ He mustrealize that alcohol addiction is only a symptom of basic defects in histhinking and living, and that the proper use of every talent he possesses isimpaired by his enslavement.

ñ Heshould make public confession to God and man of past wrong-doing and be willingto ask God for guidance in the future.

ñ He shouldmake restitution to all whom he has willfully and knowingly wronged.

ñ Heshould realize that he is human and subject to error, and that no advance ismade by covering up a mistake; he should admit failure and profit byexperienced.

ñ Since, throughprayer and forgiveness, he has found God, he must continue prayerful contactwith God and seek constantly to know His will.

ñ BecauseThe Salvation Army believes that the personal touch and example are the mostvital forces in applying the principles of Christianity, he should be made towork continuously not only for his own salvation but to effect the salvation ofothers like himself.

The Conversion Element in Early A.A. Cures

In Dick B., Real Twelve StepFellowship History (http://dickb.com/realhistory.shtml), I have summarizedthe early Akron A.A. requirement of a “real surrender.” One that confirmedacceptance of Jesus Christ as Lord and Savior as an essential part of the Akronrecovery program:

In order tobelong to the Akronfellowship, newcomers had to make a “real surrender.” This was akin to thealtar call at rescue missions [and at the Salvation Army Halls], or theconfession of Christ with other believers in churches [and revival gatherings].But it was a very small, private ceremony which took place upstairs in the homeof T. Henry and Clarace Williams, and away from the regular meeting. Four A.A.old-timers (Ed Andy from Lorain, Ohio;J.D. Holmes from Indiana; Clarence Snyder fromCleveland; and Larry Bauer from Akron)have all independently verified orally and/or in writing that the Akronsurrenders required acceptance of Jesus Christ as Lord and Savior. Thoseconversions took place at the regular, weekly, Wednesday meeting in a mannersimilar to that described in James 5:15-16. Kneeling, with “elders” at hisside, the newcomer accepted Christ and, with the prayer partners, asked God totake alcohol out of his life and to help, guide, and strengthen him to live bycardinal Christian teachings such as those in the Oxford Group’s FourAbsolutes—Honesty, Purity, Unselfishness, and Love.

A Synopsis of Salvation Army Contributions

As with many of the other successful Christian recoveryapproaches, the Salvation Army approach can be summarized as follows:

· As to alcoholism and addiction: Recognize, Concede, Decide

· Establish a relationship with God through Jesus Christ and then rely onthe power of God

· Obey God’s will--walk in love and eliminate sinful conduct

· Grow in one's relationship with God through the Bible study and prayer

· Once reformed, help others still afflicted

· Fellowship with like-minded believers

· Witness as to the effectiveness of salvation and the new life in Christ

Elements of Applying the Salvation Army Origins in Recovery Today

· For Christians in the recovery movement today, stress the importance ofGod, a relationship with Him throughHis Son Jesus Christ, the Bible as an absolutely essential guide, and working with others as a mission.

· Point out the five elements described in Rev. McPeek’s Yale lecture

· Share the recovery principles set forth by Dr. Clinebell

· Make known the advice physician William D. Silkworth gave to his patientBill Wilsonthat Jesus Christ, the “Great Physician” could cure Bill’s alcoholism, that a relationship with Jesus Christ wasnecessary, and that a “conversion experience” couldbring about the healing.

· Highlight the seven-point summary of the early A.A. program set forth byFrank Amos and published in A.A.’s own DR. BOB and the Good Oldtimers on page 131.

www.dickb.com/conversion.shtml;www.dickb.com; dickb@dickb.com; 808 8744876

GloriaDeo

--

Early A.A. Meetings Were Daily. Repeat: Daily

2012-01-31T17:06:00.001-10:00

One of the problems for those writing about history without doing their homework is that they make hurtful, erroneous statements that detract from the thrust and success of early A.A.

Here is an example of such an erroneous statement:

The original members of AA, between 1935 and 1939 went to only one meeting per week, and
that meeting wasn't an AA meeting - they were Oxford Group ...

That statement is false! Not only did the early A.A. pioneers fellowship together daily, meet together daily, attend Anne Smith's morning quiet times at the Smith home every single day, and often lived in early A.A. homes such as those of the Smiths, Wally G., and Tom Lucas.

The meeting to which the writer referred was a Wednesday meeting at the home of T. Henry and Clarace Williams. It was called a "clandestine lodge" of the Oxford Group--primarily because it was NOT an Oxford Group meeting. It was called an "old fashioned prayer meeting." Dr. Bob's son characterized it as an old fashioned "revival meeting." It was a Christian Fellowship meeting--once weekly that was attended by AAs, their families, their children, and a few Oxford Group people. But the focus was on helping drunks get sober. And that was not an Oxford Group mission. It was the mission of compassionate people like Henrietta Seiberling, T. Henry Williams, and Clarace Williams who had seen the results of belief in Jesus Christ, daily Bible study, Quiet Time, and witnessing after the miraculous cure of Russell Firestone by turning to Jesus Christ with the help of Rev. Samuel M. Shoemaker, Jr. on a train ride back from Denver, Colorado.

Let's look at two Alcoholics Anonymous General Service Conference-approved pieces of literature and put the misstatement in the trash heap where it belongs.

(1) DR. BOB and the Good Oldtimers (NY: Alcoholics Anonymous World Services, Inc., 1980) states on pagea 131, 136, 142, 71:

"He must have devotions every morning--a 'quiet time' of prayer and some reading from the Bible and other religious literature."

"The A.A. members of that time did not consider meetings necessary to maintain sobriety. They were simply 'desirable.' Morning devotion and 'quiet time,' however, were musts."

"There were only half a dozen in the Oxford Group. . . We [the alcoholics] had more than that. Sometimes we'd go downstairs and have our meeting, and the Oxford Group would have theirs in the sitting room."

"Sue [Dr. Bob's daughter] also remembered the quiet time in the mornings--how they sat around reading the Bible. Later, they also used The Upper Room, a Methodist publication that provided a daily inspirational message, interdenominational in its approach."

(2) The Co-Founders of Alcoholics Anonymous: Biographical Sketches Their Last Major Talks (NY: Alcoholics Anonymous World Services, Inc.1972, 1975) states on page 13:

"In the early days. . . our stories didn't amount to anything to speak of. . . . But we were convinced that the answer to our problems was in the Good Book. To some of us older ones, the parts that we found absolutely essential were the Sermon on the Mount, the thirteenth chapter of First Corinthians, and the Book of James. We used to have daily meetings at a friend's house."

First Century Christianity and Early A.A.: The Documentation and Sources

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One person recently challenged our statements about early A.A. and First Century Christianity. His comment suggested we should "check our sources." And he cited some out of print book which, he said, proved that "First Century Christianity" did not begin until the first century was ended. But the one who needs to check the sources is the one who made the comment.

First, let's look again at the statements:

(1) The Book of Acts in the Bible, Chapters Two, Four, and Five make very clear the daily fellowship of the early Christians, what they did, what they accomplished, and how the church grew by the thousands. This began on the day of Pentecost when they were gathered in the temple and receivedf the gift of the Holy Spirit.

        (a) These early Christians fellowshipped together daily with one accord in the temple (Acts
              2:46). Daily in the temple and in every house they ceased not to teach Jesus Christ (Acts
              5:42)
        (b) Peter and John healed the man lame from birth in the name of Jesus of Nazareth
             (Acts 2:1-10)
        (c) They studied the Word daily. They prayed together daily. They broke bread together daily.
              They witnessed to others and led them to Jesus Christ daily. They shared things
              in  common. They healed others. And thousands were saved and added to the Church of God
              (Acts 2 and 4).

(2) The entire details, dates, and facts of these activities during the First Century are laid out in
             detail in History of the Christian Church, Volume I, "Apostolic Christianity A.A. 1-100,"
             3rd rev ed., by Philip Schaaf (Grand Rapids, MI: Wm B. Eerdmans Publishing Company,
             1910 and Adolf Harnack, The Expansion of Christianity in the First Three Centuries, Vol II
            (Eugene, OR: Wipf and Stock Publishers, 1998. I found an earlier version of Harnack among
            the books in Dr. Bob's library.

(3) Five associates of John D. Rockefeller, Jr., examined the details of the early Akron A.A.
            fellowship and concurred in the statement of Chairman Albert Scott: "Why this is First
            Century Christianity. What can we do to help?"

(4) One of the prior associations of early A.A. was the Oxford Group founded by Dr. Frank Buchman
          about 1919; and in those days the Group was called "A First Century Christian Fellowship."

(5) When asked about the Akron fellowship, Dr. Bob said it was a "Christian Fellowship."

(6) As we have pointed out in detail in The Dick B. Christian Recovery Guide, 3rd ed. (Kihei, HI:
          Paradise Research Publications, Inc., 2010), the 7 point summary of the early program by
           Frank Amos as well as the 16 practices of the early A.A. pioneers not only show the parallels
          between early A.A. and First Century Christianity, but make clear that these early Christian
          practices made up.

All these points, and many more including the reading of the Bible, old fashioned prayer meetings, seeking of God's guidance, Quiet Time, requirement of belief in God, requirement that early AAs accept Jesus Christ as their Lord and Savior, their meeting together daily, their visiting each other daily, their witnessing to others daily, and their motto of love and service show how and why those early pioneers achieved the healings that made early A.A. a national inspiration.
the heart of the highly successful original "old school' A.A. program founded in Akron in 1935.

A.A. History Studies with “Conference-approved” Foundations

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A.A. History Studies with “Conference-approved”Foundations

Dick B.

The Problem with a Clear-cut Solution

Fear has often ruled in the minds of those who understandthe importance in their recovery of studying, learning, and applying the highlyeffective techniques of the early A.A. Society. Time and again, someone has mentioneda piece of literature, only to hear someone else claim it is forbidden becauseit is not “A.A. General Service Conference-approved literature.” So too when agroup or a meeting has chosen to study the Big Book and the Bible—something earlyAAs did for years. Or when some group has been stricken from A.A. meeting schedules because it chose to lookinto, read about, and discuss some very commonly used early A.A. book such as “TheSermon on the Mount,” or “The Greatest Thing in the World,” or the “Upper Room”daily devotional.

The problem? Fear ruled. “Faith” failed. And censorshipprevailed. This to the detriment of group autonomy. To the detriment of freedomof speech. And to the credit of the autocratic beliefs of a few.

There is a solution. That solution is to approach historystudies, historical materials, and the reading of all kinds of literature withuntrammeled freedom. The answer lies at the very feet of those who don’t wantto be suppressed in their search for sobriety in A.A. Those who do not want tobe told by someone of one religious persuasion or with no religious belief atall that they cannot study what they choose, believe what they choose, anddiscuss what they choose.

The solution is boldly to call a fact a fact. To point tofacts to support action. And to start the approach with A.A.’s own “Conference-approved”literature.

A Simple Illustration of the Solution

Any individual in A.A.; any speaker in A.A.; any meeting inA.A.; any group in A.A.; and any conference in A.A. can call itself a “Conference-approvedA.A. History Study Meeting” and be free of the restrictive efforts of some intrusiveA.A. servant, representative, office, or manager.

Such study can begin by citing, using, and relying onelementary “conference-approved” literature.

As examples of such foundational conference-approved literature:

(1) AlcoholicsAnonymous, 4^th ed., 2001 is read, can be read, and reposes in allmeetings.

It states: (a) “The tremendousfact for every one of us is that we have discovered a common solution. We havea way out on which we can absolutely agree, and upon which we can join inbrotherly and harmonious action. This is the great news this book carries tothose who suffer from alcoholism” p. 17. (b) “There is a solution. . . . Thecentral fact of our lives today is the absolute certainty that our Creator hasentered into our hearts and lives in a way which is indeed miraculous. He hascommenced to accomplish those things for us which we could never do byourselves” p. 25. (c) “We think it of no concern of ours what religious bodiesour members identify themselves with as individuals. This should be an entirelypersonal affair which each one decides for himself in the light of pastassociations, or his present choice, Not all of us join religious bodies, butmost of us favor such memberships” p. 28. (d) “What is this but a miracle ofhealing. . . . . He humbly offered himself to his Maker then he knew. Even sohas God restored us all to our right minds” p. 57.

(2) The Co-Foundersof Alcoholics Anonymous: Biographical sketches Their last major talks ispublished by Alcoholics Anonymous World Services, Inc. as Pamphlet P.53. It isavailable to any A.A. office, group, or meeting which wishes to offer it tomembers and newcomers. It states: (a) “In early A.A. days. . . our stories didn’tamount to anything to speak of. When we started in on Bill D., we had no TwelveSteps, either; we had no Traditions” p. 13. (b) “But we were convinced that theanswer to our problems was in the Good Book. To some of us older ones, theparts that we found absolutely essential were the Sermon on the Mount, thethirteenth chapter of First Corinthians, and the Book of James” p. 13.

(3) DR. BOB and theGood Oldtimers was published by Alcoholics Anonymous World Services, Inc.,in 1980. It is available to any A.A. office, group, or meeting which wishes tooffer or read it to members and newcomers. It states: (a) [Dr. Bob’s wifeAnne:] “read the Bible and counseled me” p. 116. (b) “Dr, Bob was a prominentman. . . . When he stopped drinking, people asked, ‘What’s that not drinkingliquor club you’ve got over there?’ ‘A Christian fellowship,’ he’d reply” p.118. (c) “An alcoholic. . . must have devotions every morning—a ‘quiet time’ ofprayer and some reading from the Bible and other religious literature” p. 131.

(4) Other conference-approved literature that expands onall these points is available and can be read or discussed. It includes: Alcoholics Anonymous Comes of Age; “Pass It On,” and The Language of the Heart. Andmany early A.A. groups such as those in Akron, in Cleveland, and elsewherepublished and still use and sell their own literature available to all.

All That is Needed to Enjoy the Solution is to Learn About A.A. Itself

If you wish to read and discuss A.A. Conference-approvedliterature to get started, you certainly may. If you wish to read the Bible,have devotions in the morning, have a quiet time of prayer and some reading ofother religious literature, you may. There is no such thing as A.A. GeneralService Conference-disapproved literature. And any literature ordiscussion that will fill in the blanks as to what was studied in the Bible,what early AAs read, which devotionals they used, how they observed quiet time,and which prayers were used is a matter of information, education, and thechoice of members according as their “group conscience” allows.

Gloria Deo

Alcoholics Anonymous History: Chronology from Origins to 1939

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Alcoholics Anonymous Origins and EarlyHistory

By Dick B.

Darkness, Be Gone! Let There Be Light

If there is one thing I believe for sure about AlcoholicsAnonymous, as I have experienced A.A., for more than 25 years, that one thingis this: It is not Alcoholics Anonymous that needs to go away. It is thedarkness about Alcoholics Anonymous History. And the darkness can and will endin the face of solid, complete, accurate, factual knowledge of what has reallytranspired.

What about A.A. itself? Be sure there is no service to thesuffering if the darkness continues. We need not condemn. We need notcriticize. We need not leave. We need not look for perfection. We do need tosee, hear, and learn the full disclosure of whence A.A. came and what it reallydid.

In Part One of this series, we posed at least ten questionsas to how, why, and what facts of Alcoholics Anonymous History have languishedand sat on the shelf for so many years. I raised those questions as a newcomer.They were questions raised by the AAs I sponsored. And the questions inevitablybecause of the confusion generated. Let the darkness be gone!

In the Part Two article, we pointed to at least twenty-fivegaps in Alcoholics Anonymous History accounts. In the face of such a simple,godly, original program, they need never have occurred. But the good news inthis Part Three is that we can tell you that (1) the passage of time, (2) anenormous amount of research, and (3) objective digging have substantiallyanswered the cry: Let there be light! Shine it!

Let’s Look First at the Chronology of Events Comprising “Early A.A.”

1926: The RowlandHazard Story—Obfuscated by Belated Haggling about Dates

The probable date of A.A.’sconception coupled with the events that followed has now been established as1926, not 1931. This important story has long been clouded and mis-reported dueto a pointless debate as to whether and when the New York businessman RowlandHazard treated with Dr. Carl Gustav Jung in Switzerland. As the years passed,many have attested that the eminent Swiss psychiatrist advised a torturedalcoholic Rowland that he (Jung) could not help him (Rowland) because Rowland hadthe mind of a chronic alcoholic and therefore was “medically” incurable. On theother hand, Jung held out the hope thatRowland might receive help if he sought and had a “conversion experience.”[1]

The desired recovery was laterachieved when Rowland Hazard had returned to the United States, accepted Jesus Christ as his Lord andSavior.[2]andbecome active in Rev. Sam Shoemaker’s Calvary Episcopal Church and in theOxford Group in which Shoemaker was a leader. The bottom line? Rowland wasrelieved of his alcoholism.[3]Few,if any, seemed to ask how and why. The just pointed to the Oxford Group and letit ride.

Until recently, there was nary an accuratereport of the critical facts. Rowland placed himself in God’s hand throughJesus Christ.

1931: The RussellFirestone Story: Shelved in Later Disdain for the Oxford Group

The Akron Alcoholics AnonymousHistory highlight occurred in 1931 for A.A. as the public learned of theseemingly miraculous cure of Russell Firestone’s drunkenness. Russell’s victoryoccurred on a railroad trip to and from Denver. The passengers were Russell,his father Harvey Firestone, Russell’s friend James Newton, and the Rev. SamuelM. Shoemaker, Jr. Then, on the return trip from Denver to Akron, Rev. Shoemakertook Russell into a train compartment. He led him to accept Jesus Christ asRussell’s Lord and Savior. And the healingof Russell’s drinking was instant and widely acknowledged.[4]

1933: Akron’sFirestone Testimonials, Oxford Group Leaders, and the Message of Hope

All too many writers have linkedthe founding of A.A. with the Oxford Group, claiming that A.A. emerged fromthis “First Century Christian Fellowship.”[5]But the claim needs to be tempered by the actual events leading to founding ofA.A. in Akron in June, 1935.

As stated in my book, The Akron Genesis of Alcoholics Anonymous,the Russell Firestone healing in 1931 was triggered in part by the zeal of theyoung Oxford Group activist James Draper Newton. Newton brought Russell’salcoholism, the Oxford Group’s ideas, and Russell’s acceptance of Jesus Christto Akron’s doors. And, after the train trip, Newton and the sober Firestonewent about the world on behalf of the Oxford Group--serving as witnesses to itslife-changing program.[6]

Then, in 1933, the Oxford Group“came to town” (Akron) via the huge testimonial meetings held in pulpits andhalls to overflow audiences. The speakers were Oxford Group Founder Dr. FrankBuchman, Russell Firestone, James Newton, and other Oxford Group notables.[7]These widely publicized meetings inspired Dr. Bob’s wife, and later Dr. Bob himselfto go to an Oxford Group meeting in Akron, and then to a series of Oxford GroupWednesday meetings at the home of T. Henry Williams in Akron.[8]

1934: TheConglomeration of New York Events that involved Oxford Group people, RowlandHazard himself, Dr. William D. Silkworth, Ebby Thacher, Calvary Mission,

and Bill Wilson’sacceptance of Jesus Christ at the Mission

Enter Dr. William D. Silkworth and His Advice to Bill about the “GreatPhysician”

The recent biography of Dr. WilliamD. Silkworth adds a vitally important, and totally

neglected element to the origins, history, anddevelopment of early A.A.

Silkworth’s biographer Dale Mitchelgoes to great length to stress the advice that Bill received from the little doctorwho loved drunks. This event happened on Bill’s third visit to Towns Hospital.The account demonstrates two factors: (a) Bill’s drinking problem hadprogressed so far and so deeply that Bill was told by Silky that if he didn’tquit, he would die or go insane. (b) Dr. Silkworth then told Bill that theGreat Physician Jesus Christ could cure him of his alcoholism.[9]

This latter piece of advice deeplyinfluenced Wilson on the entire subject of acceptance of Jesus Christ as Lordand Savior. Bill later referred to Silkworth as a cofounder of A.A.[10]Silkworth was considered a friend to A.A. friends like Dr. Norman VincentPeale, Rev. Samuel Shoemaker, Charles and Colonel Towns, Frank Amos, and Bill’sbrother-in-law Dr. Leonard Strong.[11]

Silkworth himself was a devoutChristian. For years he attended Calvary Christian Episcopal Church where Rev.Shoemaker was Rector.[12]Over time, he and Dr. Norman Vincent Peale became very good friends.[13]From the time he worked with his first alcoholic patient at Bellevue, throughhis last speech before his death in 1951, Silkworth believed a spiritualexperience and medical treatment formed the foundation for long-term recovery.And he spoke frequently about the need for a reliance upon God and a firmfoundation of spiritual strength in order to handle the obsession to drink.[14]

As stated, Silkworth knew Dr.Normal Vincent Peale and Shoemaker as friends. Peale wrote a detailed accountin The Positive Power of Jesus Christabout a seemingly hopeless alcoholic named Chuck who had been advised bySilkworth that he could be cured of alcoholism by the Great Physician JesusChrist. Chuck accepted Christ, and he was healed—just as Silkworth had promisedcould happen to both Wilson and Chuck.[15]

Bill was so taken with the GreatPhysician idea that he mentioned this fact and his reliance on the GreatPhysician several times in Bill’s own, later, autobiography.[16]

Enter Ebby Thacher: In 1934, in New York, Bill Wilson had beenintroduced to the Oxford Group by his long-time drinking buddy Ebby Thacher.Ebby had been introduced to the Oxford Group by Rowland Hazard and two others. Ebbytold Bill that he had gotten from the three fellows some pretty sensible thingsout of it, “based on the life of Christ, biblical times” He said he listenedcarefully and was impressed because they told of things he had been taught as achild, believed, but then tossed aside.[17]Ebby’s biographer also tells us that Ebby was no stranger to religious teachingand church attendance when he was growing up. His family had both Episcopalianand Presbyterian connections. His mother was listed as a member of the FirstReformed Church until her death in 1927. And, during one of his school years inManchester, Vermont, Ebby had lived with Reverend Sidney Perkins family willthere.[18]Ebby also said Rowland had had a thorough indoctrination (in the Oxford GroupChristian teachings) and “passed as much of this on to me as he could.”[19]The three fellows had related the Oxford Group ideas, their Christian tenets,and the importance of God and prayer to Ebby and then Ebby related them toBill.[20]The message to Bill appears to have been transmitted to Bill

shortly after Bill had been giventhe sentence of death or insanity and the option of Jesus Christ as a cure on Bill’sthird visit to Towns Hospital. Ebby had accepted Jesus Christ at CalvaryMission[21]and visited Bill to tell Bill of his (Ebby’s) rebirth and deliverance. Thedetails follow:

After what may have been a priorcall to Bill’s wife Lois, Bill’s old drinking buddy Ebby Thacher had appearedon the scene—at Bill’s home.[22]

Explaining his new found sobriety,Ebby said to Bill, “I’ve got religion”—an expression Bill later used when hewrote his brother in law about his own new birth at Calvary Mission. Bill askedEbby: “What kind of religion have you got, Ebby” Ebby replied, “Oh, I don’tthink it has got any brand name. I just fell in with a group of people, theOxford Groups. I don’t go along with alltheir teachings by any means. But those folks have given me some wonderfulideas: [1] I learned that I had to admit I was licked. [2] I learned that Iought to take stock of myself and confess my defects to another person inconfidence. [3] I learned that I needed to make restitution for the harm I haddone others. [4] I was told I ought to practice the kind of giving that has noprice tag on it, the giving of yourself to somebody. [5] Now I know you aregoing to gag on this, but they taught me to pray to whatever God I thoughtthere was for the power to carry out these simple precepts. . . This time Ifelt completely released of the desire, and I have not had

a drink for months.”[23]

Ebby also told Bill he had almost beenincarcerated for inebriety. Three Oxford Group men (one of whom was Rowland Hazard) rescued Ebby from the judge.They taught him Christian principles and about the efficacy of prayer. They also indoctrinated Ebby with the OxfordGroup’s life-changing principles. Rowland Hazard had told Ebby about Dr. Jung’sadvice—advice, said Bill, “consolidated his [Ebby’s] his condition that hewould not get over drinking by himself or by any resource of psychology orpsychiatry.”[24]Ebby also told Bill “finally how he’d tried prayer just as an experiment andhad found to his surprise that it worked.”[25]He further explained that the Oxford Group men had lodged him [Ebby] inShoemaker’s Calvary Mission.[26]There Ebby accepted Jesus Christ as Lord and Savior.[27]In Shoemaker terms, Ebby had—like Rowland Hazard--“found God.” He was “saved.”Ebby was (as Bill observed) born again.[28]He was healed for a time. And he carried this information to Bill shortly afterBill had been told by Dr. Silkworth that he [Bill] could be relieved by thepower of Jesus Christ.

Bill’sAcceptance of Jesus Christ at Calvary Mission:

Bill was so influenced by Silkworth’sadvice, and then by Ebby’s acceptance of Jesus Christ at the altar, that Billhimself went first to Calvary Church to hear Ebby give his testimony there.Having heard Ebby delivering the message from the pulpit, Bill concluded thatperhaps he could get the same help at Calvary Mission that Ebby had receivedthrough his salvation. Bill decided that perhaps the Great Physician—of whomDr. Silkworth had spoken—could help him as well. Bill therefore went to CalvaryMission. In explicit detail, Bill explained what he saw, heard, and did atCalvary Mission. He told the entire A.A. Convention at St. Louis: “There weresome hymns and prayers. Then Tex, the leader, exhorted us. Only Jesus couldsave, he said. . . . Certain men got up and made testimonials. Numb as I was Ifelt interest and excitement rising. Then came the call [the call to come tothe altar, to accept Jesus Christ into one’s life as Savior, and to be saved].Some men were starting forward to the rail. Unaccountably impelled, I startedtoo. . . . I knelt among the shaking penitents. Maybe then and there for thevery first time, I was penitent, too. Something touched me. I guess it was morethan that, I was hit. I felt a wild impulse to talk. Jumping to my feet, I began.Afterward I could never remember what I said. I only knew that I was really inearnest and that people seemed to pay attention. . . . Ebby, who at first beenembarrassed to death, told me with relief that I had done all right and had“given my life to God.”[29]

Though Bill was unable to recall the details of his surrender at the altar, there is ampleproof that he there accepted Jesus Christ as his Lord and Savior. For onething, Mrs. Samuel M. Shoemaker, Jr. told me [Dick B.] that she was presentwhen Bill “made his decision for Jesus Christ.” For another, Bill’s wife Loisstated in a recorded speech she gave in Dallas, Texas: “And he [her husbandBill Wilson] went up, and really, in very great sincerity, did hand over hislife to Christ.”[30]Shoemaker’s assistant minister Rev. W. Irving Harris confirmed the rebirth thatBill had experienced: “It was at a meeting at Calvary Mission that Bill himselfwas moved to declare that he had decided to launch out as a follower of JesusChrist.”[31]

As you will see in a moment, Bill himself wrote in his autobiography thathe had been born again; and, then, after getting drunk and despondent onceagain, Bill decided he should go to Towns Hospital. He said he believed thatthe Great Physician could heal him-just as Ebby had been healed.

Bill emphatically confirmed this new status. Twice he wrote, “For sureI’d been born again.[32]Speaking to his wife of the events at the Mission, Bill told Lois he” had found

the answer.”[33]Speaking sarcastically about the fact that Bill got drunk after the Mission,one biographer said: “Salvation did not take hold for a few more besotteddays.”[34]I [Dick B.] found a manuscript at Stepping Stones Archives. In it, Bill hadwritten, in language almost identical to that of Ebby’s, after Ebby had toldBill he got religion at the Mission, Bill wrote, “I’ve found religion.”[35]

Bill’s Last Trip to TownsHospital, and His Experience Sensing God’s Presence

Bill apparently stayed drunk fortwo or three days. These followed his born again experience at Calvary Mission.But he kept pondering his own mission experience. Bill set out drunk and indespair for Towns Hospital. On the way, he decided he had better call on theGreat Physician, of whom Dr. Silkworth had spoken and to whom, Bill had“surrendered” his life.[36]Remembering that Silkworth had told him that he could be cured by that Great Physician, Bill twice proclaimed, “I was on myway to be cured.”[37]Appearing also to have recalled that, at the Mission, he had “found religion”and “found” Jesus Christ at the altar call, Bill arrived at the hospital. He said “I waved the bottle and shouted, ‘Atlast, Doc, I’ve found something!’[38]

At the hospital, Bill decided tocall on the Great Physician. He then cried out to God for help; and instantlyhe had the experience in which he sensed the presence of the “God of theScriptures”[39](“God of the Scriptures” was the specific language Bill used). Bill never drank again. These events are virtuallyunknown to most AAs today. But they were frequently repeated to early AAs attheir request. Bill’s message of cureby the “Lord” was finally and plainlydescribed on page 191 of the most recent edition of Alcoholics Anonymous. There, Bill’s exact words to A.A. NumberThree’s wife were: “Henrietta, the Lord has been so wonderful to me curing meof this terrible disease that I just want to keep talking about it and tellingpeople.”

Thus, Bill had made his way toTowns Hospital for the last time. There Bill cried out to God for help. He hadhis much-described experience, sensing the presence of “the God of theScriptures,” and he was cured—never again touching a drop of liquor.[40]Bill and his wife Lois, accompanied by Ebby and Ebby’s Oxford Group friend ShepCornell, began “constantly” attending Oxford Group meetings in NewYork—primarily those led by Rev. Sam Shoemaker.[41]

Bill’s Futile Efforts to Convert Others Once He Was Discharged fromTowns:

Bill’s immediate cure hastened his releasefrom Towns Hospital for the last time. The date was December 18, 1934. And at Towns,Bill had concluded that he had a mission to carry his message to alcoholics allover the world. He became a fervent message carrier.[42]He rushed to the streets, to the hospital, to the mission, to fleabag hotels,to Oxford Group meetings. He had a Bible under his arm. He told drunks to givetheir lives to God.[43]And he even joined a processional from Calvary Church led by Shoemaker in fullvestment. The procession carried a sign “Jesus Christ changes lives.” And Billmounted a platform at Madison Square and delivered his testimony.[44]

Bill’s feverish message-carrying racingand “sharing for witness” produced absolutely no lasting results. As Dr. Bob’slast major address explained: “He hadn’t created a single convert, not one. Aswe express it, no one had jelled.”[45]

Did Bill spend six hours witnessingto any of these street people, as he later did with Dr. Bob? Did he tell themabout his new birth at Calvary Mission? Did he, like the Salvation Army andother forbears, offer to lead the penitent drunks to God through Jesus Christ?Did he explain to them Silkworth’s advice that the Great Physician could curethem? Did he tell them about his dramatic experience at Towns Hospital where heactually experienced the presence of the God of the Scriptures when he calledout to God for help?

I don’t know, but he did ask Dr. Silkworthabout the reason for his complete failure.

A word or two about what Dr. Bobcalled the Oxford Group “association” by Dr. Bob and Bill. The important thingto remember about these Oxford Group associations by Bob (in Akron starting in1933), and by Bill (in New York starting in late 1934) is that they did notproduce the fruit of sobriety for either Dr. Bob or Bill. Beginning in late December.1934 and the spring of 1935, Wilson attended Oxford Group meetings and chaseddrunks trying to get them sober. But Bill had no success at all.[46]As to Dr. Bob, he went to Oxford Group meetings in Akron for two and a halfyears. But he did not want to get sober, nor did he get sober in any of those meetings.[47]

Silkworth’s Advice, Bill’s Change of Strategy, and the Last Link in theChain

Bill told the entire St. Louis A.A. Convention”Just before leaving for Akron, Dr. Silkworth gave me a great piece of advice.. . .”Look Bill, you’re having nothing but failure because you are preaching atthose alcoholics. You are talking to them about the Oxford Group precepts ofbeing absolutely honest, absolutely pure, absolutely unselfish, and absolutelyloving. This is a very big order. No wonder they point their finger to theirheads and go out and get drunk. Why don’t you turn your strategy the other wayaround. . . . [William James says] ‘that deflation in depth is the foundationof most spiritual experiences?. . . [Dr. Carl Jung in Zurich told a certainalcoholic, the one who later helped sober up your friend Ebby, that his onlyhope of salvation was a spiritual experience. . . . No, Bill, you’ve got the cart before thehorse. You’ve got to deflate these people first. So give them the medicalbusiness, and give it to them hard. . . . [Tell them about the allergy andobsession] that condemns them to go mad or die if they keep on drinking. Comingfrom another alcoholic, one alcoholic talking to another, maybe that will crackthose tough egos down. Only then can youbegin to try out your other medicine, the ethical principles you have picked upfrom the Oxford Group.”

Now (said Bill to the Convention)—talkingwith Dr. Bob—I remembered all that Dr. Silkworth had said. So I went veryslowly on the fireworks of religious experience. I just talked away about myown case until he got a good identification with me, until he began to say,‘Yes, that’s me, I’m like that. . . . In our first conversation I bore downheavily on the medical hopelessness of Dr. Bob’s case, freely using Dr.Silkworth’s words describing the alcoholic’s dilemma, the “obsession plus theallergy” . . . . What really did hit him hard was the medical business, theverdict of inevitable annihilation. And the fact that I was an alcoholic andknew what I was talking about from personal experience made the blow ashattering one. . . . You see our talk was completely a mutual thing. I had quit preaching. I knew that I needed thisalcoholic as much as he needed me. Thiswas it. And this mutual give and take is at the very heart of the A.A.’sTwelfth Step work today. This is how to carry the message. The final missinglink was located right there in my first talk with Dr. Bob.” [48]

1935: Bill was put intouch with Dr. Bob in Akron. The two menclicked, and the Akron A.A. Christian Fellowship was founded in June, 1935; andits first group, Akron Number One, was founded in July of 1935

The Akron Christian Fellowshipprogram founded by Dr. Bob and Bill in June of 1935 was Bible based.[49]It was not Oxford Group based.[50]

Right or wrong, one history writersaid that the wife of A.A. oldtimer Earl Treat (who got sober about August of1937) said: “Right after Earl joined, the Oxford Group threw them out and saidthey didn’t want them any more.” The wife of Treat was also recorded as saying:“There was no name for the group. It was not Alcoholics Anonymous; it wasnothing. But the Oxford Group. . . helped in many, many ways: in maritalaffairs, in finances, anything you could think of. However, they had nevercoped with alcoholism. But they did welcome these 13 men (in 1935 and ’37, inAkron, Ohio), and took them into their group where they stayed for a shorttime, and then I think the Oxford Group figured they couldn’t help very much inalcoholism. So they suggested that they get out and form their own group. Whichthey did.”[51]

Its prime Bible emphasis in theAkron Christian Fellowship was on these words which came from Dr. Bob: “But wewere convinced that the answer to our problems was in the Good Book. To some ofus older ones, the parts we found absolutely essential were the Sermon on theMount, the thirteenth chapter of First Corinthians, and the Book of James.”[52]

Akron’s Christian program includedqualification of newcomers, hospitalization, required belief in God, requiredacceptance of Jesus Christ as Lord, required Bible study, required reading ofnon-Oxford Group devotionals and Christian literature, required old fashionedprayer meetings, recommended Christian fellowship and attendance at a religiousservice of choice.[53]

But, as Dr. Bob stated, Akron A.A. hadno Twelve Steps, no Twelve Traditions, no Big Book, no life-changing program,no drunkalogs, and no meetings like the Oxford Group’s meetings on the EastCoast.[54]Instead, the alcoholic squadron in Akron had regular, daily Christianfellowship meetings and daily attendance at Anne Smith’s Quiet Time where theBible was read, prayers were uttered, guidance was sought, and discussion ofitems largely from Anne Smith’s journal were regular fare.[55]

Returning to the important meetingbetween Bill and Dr. Bob, the following Akron events preceded it: Bill set outto Akron on a business deal that failed. Just before Bill arrived, Dr. Bob had beenpersuaded by the little Oxford Group led by Henrietta Shoemaker to confess thathe was a “secret drinker.” He had read an immense amount of Oxford Groupliterature. He had “refreshed [his] memory of the Good Book” by reading theBible from cover to cover three times. He had attended church. But he toldHenrietta he was probably just one of the “wanna wanna” guys. He didn’t want toquit, and he didn’t. But, after he admitted to the tiny group that he had hisdrinking problem, he was asked if he would like to pray for his deliverance. Hereplied, “Yes.” He dropped to the floor on his knees with the others presentand prayed—prayers that were soon to be answered.[56]

Next came the seemingly miraculousphone call from Wilson to Henrietta Seiberling.

Bill told Henrietta he was a rumhound from New York, was a member of the Oxford Group, and needed to talk to adrunk. Being an Oxford Group activist herself, Henrietta readily understoodBill’s “sharing for witness” idea. She was sure the prayers had been answered.She thought to herself: “This is manna from heaven.” And she arranged the talk.[57]

The meeting between Wilson and Dr.Bob was at her home. It lasted six hours. Dr. Bob remarked in his personalstory written at a later time that Bill had been cured by the very spiritualmeans he had been using. But Bob believed Wilson talked his language. Andthough he said he had heard it all before, he saw that Bill was demonstratinghis own effective witnessing—serviceaimed at someone who needed help. And it was this “service” aspect that Dr. Bobfelt he had not been using.[58]

1937: The Year ofDocumented Success and of the Wilsons’ Oxford Group Departure.

The Wilsons were (to use the wordsof Bill W.’s wife) “kicked out” of the Oxford Group in 1937.[59]The Oxford Group influence in Akron stemmed, as T. Henry put it, from a “clandestinelodge”--focused on helping drunks. It did not focus on Oxford Group founderFrank Buchman’s major effort of and world changing through life-changing. TheOxford Group movement itself was busy saving a “drunken world,” as its founderput it.[60]

By November, 1937, the Akron 7point program was well positioned (as illuminated by and in the Frank Amosreports).[61]Bill and Dr. Bob had “counted noses” and found at least a 50% success rateamong about 40 of the serious fellowshipalkies,[62]

1937-1938: Work Beganon the New Oxford-Group Oriented Program Bill Developed.

Bill had asked permission to writea book telling others about the program. Bill received permission by a splitvote in Akron.[63]Bill returned to New York and began a flurry of activity on the book. It meant:(1) Partnering with Henry Parkhurst in promoting the book as a cure foralcoholism.[64](2) Forming an ill-fated pseudo corporation to publish the book.[65](3) Working with Rev. Sam Shoemaker on Twelve Step and Big Book language.[66](4) Preparing many manuscripts—the principal one now lost;[67]and. (5) Preparing the final printer’s manuscript for publication.

He attributed the language of atleast Steps 2 through 11 to the Oxford Group as led in America by Rev.Shoemaker. The other two—Steps One and Twelve—Bill attributed to Dr. Silkworthand Professor William James.[68]

The Seldom Discussed or Learned Picture ofthe Founding in Akron and Events Thereafter

One need only read Dr. Bob’s last major address in Detroitin 1948 to see a Bible-based program that is very different from theOxford-Group based ideas in Bill W.’s Big Book.

TheAkron A.A. Christian Fellowship Program: First, Dr. Bob pointed out thatwhen he and Bill Wilson led A.A. Number Three to sobriety, they had no Steps.No Traditions. No drunkalogs. And they had no Big Book and no meetings as weknow them today. Then Dr. Bob pointed out that he and Bill had spent many hoursand much effort until the wee time in the morning discussing the basic ideasfrom the Bible that “must have” formed the basis of the Twelve Steps, as he putit. Dr. Bob also stated that the oldtimers believed the answer to their problemswas in the Bible. He said they considered the Book of James, Jesus’ Sermon onthe Mount, and 1 Corinthians in the Bible to be “absolutely essential” to theearly program.[69]

Here are the additional factual statementsthat confirm the importance of the Book of James, Jesus’ Sermon on the Mount,and 1 Corinthians 13: (1) Bill Wilson himself and others pointed out how theBook of James was their favorite.[70](2) Both Bill and Bob stated that Jesus’ Sermon on the Mount contained theunderlying spiritual philosophy of A.A.[71](3) A pamphlet that came out of Akron in the 1940’s contained a “lead” given byDr. Bob in Youngstown, Ohio. Dr. Bob’s words were summarized by A.D. Le Minteof the Youngstown, Ohio Vindicator.[Dr. Bob said:] “Members of Alcoholics Anonymous begin the day with a prayerfor strength and a short period of Bible reading. They find the basic messagesthey need in the Sermon on the Mount, in Corinthians and the Book of James.”[72](4) In an interview, an Akron oldtimer Duke P. said this about the Akron KingSchool A.A. meeting: “No one read from the Big Book. Once in a while, theChairperson would read something from a Bible if the passage related directlyto his story.” Duke remembers the Chairperson reading from the Book of Jamesand Dr. Bob reading Corinthians 1:13.[73]

It takes only a moment to see thatthese Bible specific ideas were neither mentioned by nor incorporated by BillWilson in his Big Book and Twelve Steps. The early A.A. program was succinctlysummarized by Frank Amos in the seven points summarized in DR. BOB and the Good Oldtimers. See page 131. That summary clearlystates that the Akron program did not embody the Oxford Group program.Moreover, there is no significant evidence that the early AAs embraced theOxford Group’s twenty-eight life-changing ideas.[74]

The Akron program embodied manyspecial techniques peculiar to the Akron alcoholic squadron and its ChristianFellowship. Qualification of a newcomer was required, and no alcoholic wasadmitted until he made clear he wanted to abstain from drink permanently.Drunks were hospitalized. The Bible was read to them in the hospital. All wererequired to declare their belief in God. All were required to accept Jesus asLord in a special ceremony resembling that in James 5:16. All were required to studythe Bible and participate in old fashioned prayer meetings. All were requiredto observe Quiet Time. All were given Christian literature and devotionals toread and use. All fellowshipped together in much the same way as the Apostlesas described in the Book of Acts. And these practices caused many to agree withAlbert Scott who chaired a meeting on behalf of Rockefeller and declared: “Whythis is first century Christianity. What can we do to help?”[75]And all were required to go out and help other drunks get well. Many tried toconform to the “Four Absolutes” of the Oxford Group—standards developed longbefore there was an Oxford Group. But almost all the Bible-study, prayermeetings, reading of Christian literature, Quiet Time observances, andacceptance of Jesus Christ could be traced to several origins that existedduring Dr. Bob’s youth and were practiced long before there was either an A.A.or an Oxford Group.[76]

They can be traced to the YoungPeople’s Christian Endeavor Society—founded in 1881. They can be traced to theYMCA, Salvation Army, and Rescue Missions founded in the mid-1800’s. They canbe traced to the famed evangelists of the later 1800’s who were widely at workand widely known at the time Bill Wilson and Dr. Bob were youngsters. Theseincluded Dwight Moody, Ira Sankey, F. B. Meyer, and Allen Folger. And even theFour Absolutes were the product of Dr. Robert E. Speer and his book The Principles of Jesus. Those Four “Standards,”as they were often called, were taught and expanded by Professor Henry B.Wright at the beginning of the next century –again before either A.A. or theOxford Group existed. [77]The Principles of Jesus was publishedin 1902 before A.A. and Oxford Group existed.[78]Wright’s book, The Will of God and aMan’s Lifework was published in 1909--again before either A.A. or theOxford Group existed.[79]

TheProclaimed Successes of the Akron Program: The early A.A. practices weredefined and then tested by November of 1937. At that time, Dr. Bob and Bill metat Bob’s home in Akron. They “counted noses” of those real alcoholics who hadgone to any lengths as the program required. There about forty. Twenty hadnever had a drink. Another ten had apparently gotten drunk but returned andwere showing improvement. This electrified the founders. And they said so.[80]

The Rockefeller leaders convened a meetingin their offices in New York. Present were Dr. Bob and Akronites; Bill Wilsonand New Yorkers; Bill’s brother-in-law; Dr. William Silkworth; and fourRockefeller representatives. They listened to the stories of the alcoholics.They had read the Amos reports. And they saw the handwritten memo by Dr. Bob onhis office stationary detailing the names and sobriety achievements of membersup to that date. These showed about a seventy-five percent success rate. AndDr. Silkworth then pointed out that he knew the program, had treated several,and that—in his opinion—all were permanently cured.[81]

In the first decade of A.A.’s existence,articles and columns appeared in magazines and newspapers across America. Todaythose materials are available in a scrap book on sale at A.A.’s New Yorkheadquarters. They tell of dozens of alcoholics who claimed cure by the powerof God. [82]Andeach of the first three AAs had declared that they had been cured.[83]In fact, one proposed cover for the Big Book of 1939 was green. It was simple.It depicted an alcoholic and a cocktail glass. And it said of the book “TheirPathway to a Cure.”[84]

In the period before he completed the Big Book,Bill claimed that the program had been Oxford Group in nature and involved six“word-of-mouth” ideas.

However, the Oxford Group never had any“Steps.” Not one. Not six. Not Twelve.[85]And Bill said “Though these principles were advocated according to the whim orliking of each of us, and though in Akron and Cleveland they still stuck to theO.G. absolutes of honesty, purity, unselfishness, and love, this was the gistof our message.”[86]There was much disagreement about the nature of these six ideas. Moreimportant, he penned at least three different versions of the six ideas, as herecalled them. One talked about God. One talked about God as we understood Him.And one talked about “whatever God you thought there was.” These variationshave seldom, if ever, been made known to the A.A. fellowship in any organizedway.

Next, on the face of it, Bill certainlyfashioned a far different recovery program for his proposed Big Book than theAkron Christian Fellowship program of 1935 so succinctly summarized on page 131of A.A.’s own DR.BOB and the GoodOldtimers. Ultimately, Bill claimed the new program derived from ProfessorWilliam James (long dead), from Dr. William D. Silkworth, and primarily fromthe Oxford Group teachings of Rev. Sam Shoemaker. He did not mention the Bible.He did not mention the Akron program and its seven points. He did not mention Biblestudies, conversions to God through Jesus Christ, Quiet Times, belief in God,acceptance of Jesus Christ as Lord and Savior, the Christian Fellowship, oreven Richard Peabody—a lay therapist who died drunk but whose language about nocure for alcoholism was borrowed by Bill and interjected into instructions forone of the Steps.[87]

Even though Bill omitted such much from theOriginal Akron program, we now know that Bill said, “All this time I hadrefused to budge on these steps. I would not change a word of the originaldraft, in which you will remember, I hadconsistently used the word “God,” and in one place the expression “on ourknees” was used. Praying to God on one’s knees was still a big affront to Henry[Parkhurst].”[88]But Bill had jettisoned many pages containing biblical and Christian materials.[89]

The Great Compromise with the Atheists in April 1939

The Book That Started It All, coupled with extensive remarks inAlcoholics Anonymous Comes of Age,dramatically shows all elements of the Great Compromise. The proof in the very expensive publication of scans ofthe “original” printer’s manuscript.[90]These contain hundreds of hand-written changes in the manuscript. In Alcoholics Anonymous Comes of Age, Billhad written at page 169: “Nothing now remained except to prepare the printer’scopy of the book. We selected one of the mimeographs, and in Henry’s clearhandwriting all the corrections were transferred to it. There were few largechanges but the small ones were very numerous. The copy was hardly legible andwe wondered if the printer would take it, heavily marked up as it was.”

What TranspiredBefore the Compromise: Bill had hardly emphasized the activities thatpreceded the changes.

Bill’s Word-Of-Mouth “Six” Steps: First of all, Bill had writtenabout his so-called word-of-mouth program. He said: “Since Ebby’s visit to mein the fall of 1934 we had gradually evolved what we called “the word-of-mouthprogram.” (But we have seen no mention of this by Dr. Bob or the Akron people.)Bill went on: “Most of the basic ideas had come from the Oxford Groups, WilliamJames, and Dr. Silkworth. Though subject to considerable variation, it allboiled down into a pretty consistent procedure which comprised six steps.” Itis very clear from A.A.’s own “Pass ItOn” and from the writings of Oxford Group employee, writer, and activist T.Willard Hunter that the Oxford Group had no steps at all. Not Twelve. Not six.Not one![91]However, Bill’s wife—who perhaps had the clearest mind in the Wilson family—didplainly claim that there were six “Oxford Group precepts.” She said they werein substance: (1) surrender your life to God. (2) take a moral inventory. (3)confess your sins to God and another human being. (4) Make restitution. (5)give of yourself to others with no demand for return. (6) pray to God for helpto carry out these principles. She added mention of the four “Absolutes” –“moral standards by which every thought and action should be tested.”[92]

Lois Wilson’s Summary: In a moment’s time, a reader can see fromLois’s comments that her version of the “six” precepts very much resemble thestarting point for Bill’s Twelve Steps. They unequivocally mention God. Theymention a moral inventory. They mention confession of sins to God. They mentionrestitution and working with others. And they specifically mention prayer toGod!

Anne Smith’s Summary: It is remarkable how closely Lois Wilson’sunderstanding of the six Oxford Group precepts resemble almost identicallanguage and approach as expressed by Dr. Bob’s wife in her journal she sharedwith alcoholics and their families. I have devoted a whole chapter in AnneSmith’s Journal to the Twelve Steps—one by one—and what Anne had to say thatresembled each of those Big Book Steps.[93]

In brief, you can see that Dr.Bob’s wife Anne covered Lois’s enumerated six ideas with (1) “Surrender is asimple act of will. What do we surrender? Our life. When? At a certain definitemoment. How? O God, manage me because Ican’t manage myself.” (page 20, italics added). (2) “Test your thoughts. It is possible toreceive suggestions from your subconscious mind. Check your thoughts by thefour standards of Christ , , , , Make the moral test, 4 Standards.” (p.32). (3)“Sharing in relationship to the Gospel: 1. Matthew 3:6 Sins Confessed. . . . Imust share to be honest with God, myself & others.” (pp. 38-39). (4) “Anyrestitution I won’t make. . . Resentments to be faced and set right. . .Restitution to be made.” (p. 48). (5) “Start the person on a new life withsimple, concrete and definite suggestions, regarding Bible study, prayer,overcoming temptation and service to others.” (p.78). (6) “Claim from Godhumility, patience, courage, faith and love. . . . The strength of a man’sdecision is his willingness to be held to it. Stretched as God wants me to bestretched—consistent living, discipline, no letting down, no retiring age, alife spent in action. The proportion—thinking and living for other people.” (p.78).

Back now to Bill’s renditions of his so-called six “word of mouth”ideas.

The problem is that Bill had manyways of phrasing them. He said there was no common agreement on their content.And they do not, in any significant way, resemble the 7 points of the Akronprogram or the 16 practices of the Akron pioneers. But here are severalversions, as Bill expressed them, of his alleged six ideas.

(1) Bill listed one version in Alcoholics Anonymous Comes of Age writing. He mentioned a moralinventory “of our defects or sins.” His sixth idea said: “We prayed to whateverGod we thought there was.” He then says, on page 160: “This was thesubstance of what, by the fall of 1938, we were telling newcomers.” 1938!But there are two other versions written by Bill himself.

(2) In July of 1953, Bill wrote a Grapevine Articlenow embodied in The Language of theHeart. There he spoke of what he claimed was “the gist of our message toincoming alcoholics up to 1939, when our present Twelve Steps were put topaper.” 1939! And these “six” ideas were much different in language andintent. Bill made no mention of a “moral inventory of sins.” He changed “wewere licked” to “we were powerless over alcohol.” Most important, he changedthe language “We prayed to whatever God we thought there was” to “We prayedto God to help us to do these things.”[94]This language is quite consistent with Bill’s claim that when he wrote themanuscript of the Big Book, he had always used the unqualified word “God.”

(3) In New York Bill’s former secretary and A.A.’sfirst archivist Nell Wing handed me a handwritten memo in Bill’s own hand. Billhad told Nell that he had written a memo on the six “steps.” The hand-writtenmemo said, “For Ed.” It was signed, “Ever, Bill W.” It was dated “Apr/1953.”And it was titled, “Original A.A. Steps.” And I have set it out in full in my New Light on Alcoholism title on pages551 and 552. Bill used the word “hopeless” instead of “licked” or “powerless.”He wrote “honest with self” inse\tead of “moral inventory.” He wrote “honestwith another” instead of mentioning one’s self and God or confession of “sins.”He wrote “Made amends” instead of restitution. He wrote helped others withoutdemand. And then he used the phrase “Prayedto God as you understand Him.”

(4) And then there is a highly suspect list of analleged “six steps” attributed to Dr. Bob. The list uses language far moreresembling Bill’s Step language than any language of Dr. Bob’s. It is containedin a personal story of Earl Treat of Chicago. It appears in the Second Editionof the Big Book (published in 1955) at page 292—some years after Dr. Bob’sdeath. And it uses the following ideas, all typical of Bill Wilson language.Here it is: (1) “Complete deflation.”[95](2) Dependence and guidance from a Higher Power.” (3) “Moral Inventory.” (4)“Confession.” (5) “Restitution.” (6)“Continued work with other alcoholics.” We have concluded from Dr. Bob’shandwritten roster lodged in the Rockefeller Archives that Treat got sober inJuly or August of 1937.

One lady who moderated her ownposts on the internet and excluded those she didn’t like posted two interviewsin 2002 that purported to be of Treat’s wife. Treat’s wife made no mention ofthe language or practice of any steps because there were none. And the OxfordGroup had none. The wife said Dr. Bob took her husband “through the steps inone afternoon.” She mentions none of the language whatever about the “steps” and nolanguage resembling that inserted in the Big Book in 1955. She said that

Earl had a small group, was anervous wreck not knowing what they could do or talk about. Earl finally said“Well we better pattern ourselves after the Oxford Group.” The wife said: “Andthey had used the Bible. Of course a lot of these people had not read a Bibleforever. But we got down the old Bible and brushed it off, and when theycame, they picked out a chapter and it was read. Then they discussed it.That was the first meeting. . . The next thing they decided upon was a quiettime. . . . He was also to offer a prayer, ask for guidance, and atnight when he came home, to review what had happened to him, and also to offera prayer of thankfulness”[96]An earlier post quoted the wife.
“There was no Big Book yet and no literature except various religiouspamphlets. The meeting lasted an hour and closed with the Lord’s Prayer.”[97]

The Compromise Changes Apparent in the Printer’s Manuscript: Theyshow the attempts to delete the word “God.” They show the insertion of “as weunderstood Him” in italics after the word “God.” They show that the idea of“choose your own conception” of “a” godwas a last minute handwritten insertion that had never been attributed to Ebbyin the many manuscripts I found at Stepping Stones or even in the workingmanuscript in April.

In his belated history of earlyA.A., Bill explained the compromise with the atheists in very specific terms.He pointed out that four people only—Bill Wilson, his partner Henry Parkhurst,his Christian “southern friend” John Henry Fitzhugh Mayo, and the officesecretary Ruth Hock—had agreed to the changes to placate the atheists. Theydeleted the word “God” from Step Two. The changed the word “God” in Step Threeto “God as we understood Him.” They deleted the word “on our knees.” And theysubstituted “God as we understood Him” for “God” in Step Eleven. Bill hailedthese changes as a great contribution for the atheists and agnostics. Billasserted that “God” was still there, but in terms that anyone could understand.

The compromise, he said, was theresult of vigorous pleas, threats, and arguments from his partner HenryParkhurst.[98]And Bill’s wife Lois said there had been an agreement on a “universal” programsince not all drunks were Christians.[99]

The Importance of Learning, Disseminating, and Applying the PreviouslyMissed Facts

This three-part discussion of darkness and light was notundertaken to change Alcoholics Anonymous. Nor undertaken to change the TwelveSteps. Nor to alter the history of A.A. Nor to insert unsupported facts. Nor toencourage in A.A. a battle over the views of those who argue with atheists oragnostics or those in present-day AAs who don’t believe and don’t want tobelieve in anything at all. Nor to return A.A. to the Christian Fellowship andBible-based program it founded in 1935. Nor to disavow or change a word of thepresent language of the Twelve Steps or of the Big Book itself.

Those bridges have long been crossed. A.A. today is what itis. It no longer requires belief in God. It no longer talks about the Bible. Itno longer holds old fashioned prayer meetings. It no longer observes QuietTime. It no longer distributes Christian literature. It no longer asks thatmembers of one sect, denomination, or religion agree with A.A. itself or withanother sect, denomination, or religion. Or with atheists, agnostics,humanists, and unbelievers. You may believe what you wish, belong to what youwill, read what you like, and worship and pray where you choose, whateveroutbursts in meetings may cause you to believe otherwise.

A.A. is open to anyone—anyone at all—who desires to quitdrinking. It is not a church. It is not a denomination. It is not a Christianfellowship. It claims that any two alcoholics who meet together for purposes ofsobriety can call themselves an Alcoholics Anonymous meeting.

Its Twelve Traditions, the changes in its Twelve Steps andBig Book, and the ever-increasing “Conference-approved literature” flowing outof its headquarters have, however, made it very restrictive and even punitivein word and deed when confronted with statements by members about their ownexperiences and beliefs as to religion, church, Christianity, God, JesusChrist, the Bible, or the Holy Spirit. Such behavior is not appropriate thoughsome of the letters, phone calls, and visits from “trusted servants” andvarious offices may do so anyway. But drunks don’t “enlist” in A.A. Nor werethe “drafted” into A.A. And, from my experience, though they are sometimesintimidated by fear, they don’t take “orders” from anyone.

It is now common knowledge among A.A. members that therestrictive techniques have been voiced, utilized, and abused by some (probablyonly a small overreaching few) to prevent AAs from mentioning God, JesusChrist, and the Bible. To prevent them from reading or bringing to a meeting anynon-Conference-approved literature including the Bible. They have been used bysponsors, group representatives, A.A. offices, and A.A. “trusted servants” tosuppress actions, expressions, meeting chatter, and heart-felt talk about one’sown belief and religion. And they have been used by members, sponsors, and A.A.offices to censor and censure materials with which some “leader” or “trustedservant” or member believes to be unsuitable. These actions also areinappropriate. They have not ever been authorized by the fellowship members atlarge. And they clearly fly in the face of the actions, practices, and words ofA.A.’s cofounders during the early years.

These three articles will not, could not, and would notprevent the disruptive and wrongful acts of those who seemingly do evil. Nor dothey encourage controversy, abandonment, criticism, or flight.

These articles do add, in all sincerity that, with all itswarts and unjustifiable actions, A.A. is highly regarded by most of its fellowshipmembers, as well as by many other folks and organizations connected withrecovery. Moreover, if AAs today are supplied with the missing historicalfacts, they can stand on their own convictions. They can read A.A.’s Steps andBig Book carefully. They can consult and utilize A.A. and its Conference-approvedliterature. They can become familiar with Alcoholics Anonymous History. And,without contrary mandates, litigation and controversy, achieve the same benignresults that Dr. Bob and the pioneers achieved during the fifteen years formA.A.’s founding to Dr. Bob’s death.

Dr. Bob has never been dethroned. His remarks and writingshave never been thrown out. His partner Bill and he never crossed swords. Andif one reads the talks the two made together and the writings the two producedalongside each other, that person need not conclude that A.A. is against God orJesus Christ or the Bible or the gift of the Holy Spirit, or any sect, or anydenomination, or any church, or any religion.

As Alcoholics Anonymous History and Alcoholics Anonymousitself demonstrate: A.A.’s primary purpose was, has been, and is today, to helpthe alcoholic who still suffers. And the facts in these articles should makethat help for a newcomer much more effective for those who want or offer God’shelp; for those who lean on the tried and true techniques of “old school A.A.” Andalso for those who freely choose to serve the fellowship and those it helps.

[1]“Pass It On,” (NY: Alcoholics Anonymous World Services,Inc., 1984), 381-386. And though the debate may still be lingering, date andfact of the visit have largely been resolved by the article: Amy Colwell Bluhm,"Verification of C. G. Jung's Analysis of Rowland Hazard and the Historyof Alcoholics Anonymous," in History of Psychology, 2006, Vol. 9,No. 4, 313-24.

[2]Jay Stinnett, "AA Spiritual History Workshop," March 11, 2007,Reykjavik, Iceland, slide 52; http://silkworth.net/aahistory/history_workshops/AA_Spiritual_History_Workshop.pdf;accessed 12/25/11.

[3]Dick B., New Light on Alcoholism: God,Sam Shoemaker, and A.A., Pittsburgh ed., Index page 610, See www.dickb.com/newlight.shtml.

[4]Dick B., The Akron Genesis of AlcoholicsAnonymous www.dickb.com/Akron.shtml.

[5]See Serenity: A Companion for Twelve StepRecovery (Nashville: Thomas Nelson Publishers, 1990), 15-21; Recovery Devotional Bible: New InternationalVersion (Grand Rapids, MI: Zondervan Publishing House, 1993), x, xiii-xiv

[6]The Akron Genesis of Alcoholics Anonymous,29-51.

[7]“Pass It On,” (NY: AlcoholicsAnonymous World Services, Inc., 1984), 141; TheAkron Genesis of Alcoholics Anonymous, 17-51.

[8]DR.BOB and the Good Oldtimers (NY:Alcoholics Anonymous World Services, Inc., 1980), 57-60.

[9]Dale Mitchel, Silkworth The Little DoctorWho Loved Drunks: The Biography of William Duncan Silkworth, M.D. (CenterCity, MN: Hazelden, 2002), 43-47, 49-51, 225.

[10]Silkworth, xv.

[11]Silkworth, xxv.

[12]Silkworth, 11-12.

[13]Silkworth, 54.

[14]Silkworth, 33-34.

[15]Norman Vincent Peale, The Positive Powerof Jesus Christ (Carmel, NY: Guideposts, n.d.), 59-62.

[16]Bill W., My First 40 Years (CenterCity, MN, Hazelden), 139, 145; Silkworth,44, 47, 49, 50, 51.

[17]Mel B., Ebby: The Man Who Sponsored BillW. (Center City, MN: Hazelden, 1998), 51.

[18]Ebby: The Man Who Sponsored Bill W., 51.

[19]Dick B. and Ken B., The Dick B. ChristianRecovery Guide, 3^rd ed, (Kihei, HI: Paradise ResearchPublications, Inc., 2010), 39.

[20]My First 40 Years, 127-128, 131,133-134.

[21]T. Willard Hunter, “IT STARTED RIGHTTHERE,” 6.

[22]Ebby, 66.

[23]Alcoholics Anonymous Comes of Age(NY: Alcoholics Anonymous World Services, Inc.,) 58-59.

[24]My First 40 Years, 130-131.

[25]My First 40 Years, 141-142.

[26]My First 40 Years, 131.

[27]T. Willard Hunter, “IT STARTED RIGHTTHERE,” Rev ed., (Claremont, CA: Ives Community Office, 2006), 6. Dick B.found a manuscript at Stepping Stones Archives, titled “Bill Wilson’s OriginalStory.” In lines 935 to 942 of that manuscript, Bill wrote: “Nevertheless hereI was sitting opposite a man [Ebby Thacher] who talked about a personal God,who told me how he had found Him, who described to me how I might do the samething, and who convinced me utterly that something had come into his life whichhad accomplished a miracle. The man was transformed; there was no denying he had been reborn (italicadded). See Dick B., Turning Point: AHistory of Early A.A.’s Spiritual Roots and Successes (San Rafael, CA:Paradise Research Publications, 1997), 99-100; and Dick B. and Ken B. The Dick B. Christian Recovery Guide, 3^rded., 39.

[28]Dick B., The Conversion of Bill W., 49.

[29]Alcoholics Anonymous Comes of Age, 60.

[30]Dick B., The Conversion of Bill W.: Moreon the Creator’s Role in Early A.A. (Kihei, HI: Paradise ResearchPublications, Inc., 2006), 61.

[31]Dick B., The Conversion of Bill W., 62.

[32]Dick B., The Conversion of Bill W., 62,110; Turning Point, 94-98; Bill W., My First 40 Years, 147

[33]Matthew Raphael, Bill W. and Mr. Wilson:The Legend and Life of A.A.’s Cofounder (____ University of WashingtonPress, 2000), 78.

[34]Raphael, Bill W., 78.

[35]Dick B., The Conversion of Bill W., 95.

[36]Bill W., My First 40 Years, 138-139.

[37]My First 40 years, 140.

[38]My First 40 Years, 140

[39]The Language of the Heart, 284.

[40]Bill W., My First 40 Years: AnAutobiography by the Cofounder of Alcoholics Anonymous (Center City, MN:Hazelden, 2000), 115-155; Lois Remembers:Memoirs of the co-founder of Al-anon and Wife of the Co-founder of AlcoholicsAnonymous (NY: Al-Anon Family Group Headquarters, 1979), 91-94;

[41]Lois Remembers,,91-92.

[42]Alcoholics Anonymous Comes of Age, 64,

[43]Borchert, The Lois Wilson Story, 168-170.

[44]Dick B., New Light on Alcoholism, 372-374,556, 391, 533-535, 148-151, 365-370, 389.

[45]The Co-Founders, 9-10;

[46]William G. Borchert, The Lois WilsonStory: When Love Is Not Enough (Center City, MN: Hazelden, 2005), 168-173; Bill W., My First 40 Years, 161; TheCo-Founders of Alcoholics Anonymous: Biographical Sketches: Their Last MajorTalks (NY: Alcoholics Anonymous World Services, Inc., 1972, 1975), 10:“Time went by, and he had not created a single convert, not one. As we expressit, no one had jelled. He worked tirelessly, without no thought of saving hisown strength or time, but nothing seemed to register.”

[47]The Co-Founders, 11-12: “Now theinteresting part of all this is not the sordid details, but the situation wetwo fellows were in. We had both been associated with the Oxford Group, Bill inNew York for five months, and I in Akronfor two and a half years. Bill had acquired their idea of service. I had not,but I had done an immense amount of reading they had recommended. I hadrefreshed my memory of the Good Book, and I had had excellent training in thatas a youngster. They told me I should go to their meetings regularly, and Idid, every week. They said I should affiliate myself with some church, and wedid that. They also said I should cultivate the habit of prayer, and I didthat—at least, to a considerable extent for me. But I got tight every night,and I mean that. It wasn’t once in a while—it was practically every night.”

[48]Alcoholics Anonymous Comes of Age, 69-79.

[49]The Co-Founders, 13-14.

[50]DR. BOB and Alcoholics Anonymous, 131;Garth Lean, Frank Buchman a Life (London,Constable, 1985) 152: “[James] Newton quotes the agreement worked out in thoseyears with the Oxford Group in Akron. ‘You look after drunken men. We’ll try tolook after a drunken world,’ Williams had said to Wilson and Smith, who becameworld-famous as ‘Bill W. and Dr. Bob ofAA’.”

[51]http://health.groups. yahoo.com/group/AAHistoryLovers/message/161, pages.1.and7. There is a word of caution about the accuracy of these conclusions of Katie Treat. She was amember of the alcoholic groups. But, at best, her purported statements do not explain the fact that the Akron“regular” meeting at T. Henry’s home occurred only once a week. The ChristianFellowship meetings of AAs in Dr. Bob’s home and elsewhere occurred daily. Andthe record is not very clear in A.A. publications or elsewhere as to why AkronAAs split from the Oxford Group folks. Nor does Katie Treat talk about the factthat often AAs met in one room at the Williams home while Oxford Group peoplemet in another.

[52]The Co-Founders, 13.

[53]Dick B. and Ken B., The Dick B. ChristianRecovery Guide, 3^rd ed. (Kihei, HI: Paradise Research Publication,Inc., 2010), 57-68.

[54]The Co-Founders, 13-14.

[55]Dick B. and Ken B., The Dick B. ChristianRecovery Guide, 3^rd ed., 47-59.

[56]DR. BOB, 56-60.

[57]DR. BOB, 60.

[58]The Co-Founders, 10-12; Alcoholics Anonymous, 4^thed., 178-181;

[59]“Pass It On,” 174.

[60]DR. BOB and the Good Oldtimers, 121,131-132, 135-136, 142.

[61]DR. BOB and the Good Oldtimers, 131.

[62]The Dick B. Christian Recovery Guide, 3^rded., 69-85.

[63]DR. BOB, 133-34

[64]See a complete replica of the Big Book Prospectus titled Alcoholics Anonymous. http://www.orange-papers.org/orange-prospectus.html, and also The 100 Men Corporation Prospectus at http://aamo.info/aa/history/100men/

[65]“Pass It On,” 194-196.

[66]Dick B., New Light on Alcoholism: God,Sam Shoemaker, and A.A., Pittsburgh ed. (Kihei, HI: Paradise ResearchPublications, Inc). 146-172, 340-345, 361-371, 374, 383-384, 389, 531-552,555-559.

[67]“Pass It On,” p. 198: “The very first draft or the Twelve Steps, asBill wrote then that night, has been lost;” p. 202: “Final editing of the bookwas done by Tom Uzzell. . . Uzzell cut the book by at least a third (some sayhalf—from 800 to 400 pages). . .;” See also Dick B., Turning Point, which lists the many manuscripts found at SteppingStones and elsewhere, pp. 10-33, 99-104,425-428, 455,, 652.

[68]The Language of the Heart (NY: The AAGrapevine, Inc., 1988), 296-298.

[69]The Co-Founders, 13-14.

[70]Dick B., The James Club, 1-24.

[71]Dick B., Dr. Bob and His Library: A MajorA.A. Spiritual Source, 3^rd ed. (Kihei, HI: Paradise ResearchPublications, Inc., 1998, 9.

[72]Wally P., But For The Grace Of God . . .How Intergroups & Central Offices Carried the Message of AlcoholicsAnonymous in the 1 940’s (Wheeling, WV: The Bishop of Books, 1995), 43-45.

[73]Wally P., But For, 32.

[74]Dick B., The Oxford Group &Alcoholics Anonymous: A Design for Living That Worked. Newton ed.,www.dickb.com/Oxford.shtml.

[75]Dick B., Twelve Steps for You: Take theTwelve Steps with the Big Book, A.A. History, and the Good Book at Your Side,4^th ed. (Kihei, HI: Paradise Research Publications, Inc., 2005), 1.

[76]Dick B., Real Twelve Step History.www.dickb.com/realhistory.shtml.

[77]Dick B., Dr. Bob of Alcoholics Anonymous:His Excellent Training in the Bible as a Youngster in Vermont. www.dickb.com/drbobofaa.shtml; The Conversion of Bill W., www.dickb.com/conversion.shtml.

[78]Robert E. Speer, The Principles of JesusApplied to Some Questions of Today. (NY: Fleming H. Revell, 1902).

[79]Henry Burt Wright, The Will of God and aMan’s Lifework (NY: The Young Men’s Christian Association Press, 1909).

[80]The Dick B. Christian Recovery Guide,3^rd ed, 74-76.

[81]Dick B., “Alcoholics Anonymous and Dr. Silkworth’s Affirmation of Their “Cure”for Alcoholism,” http://improveourconsciouscontact.blogspot.com/2009/04/aa-history-fragment-number-ten.html;accessed 12/28/11.

[82]Richard K., So You Think Drunks Can’t BeCured? Press Releases by Witnesses to the Cure (n.p.: Golden Text Publishing Company, 2003).

[83]Alcoholics Anonymous, 4^thed., pp. 179-180, 191.

[84]Mitchell K., How It Worked : The Story ofClarence H. Snyder and the Early Days of Alcoholics Anonymous in Cleveland,Ohio (Washingtonville, NY: AA Big Book Study Group, 1997), 133.

[85]The Akron Genesis of AlcoholicsAnonymous, 257, note 28.

[86]The Language of the Heart, 200.

[87]The Book That Started It All: TheOriginal Working Manuscript of Alcoholics Anonymous (Center City, Minn.:Hazelden, 2010).

[88]Alcoholics Anonymous Comes of Age, 166(italics added).

[89]In a phone conversation I had with Bill Pittman, Director of HistoricalInformation at Hazelden, Bill told me that Ruth Hock (the secretary whohad typed all the manuscripts for Bill)said that many pages containing Christian and biblical materials were thrownout.

[90]The Book That Started It All: TheOriginal Working Manuscript of Alcoholics Anonymous (Center City, MN:Hazelden, 2010).

[91]The Akron Genesis of AlcoholicsAnonymous, 257.

[92]Lois Remembers, 92.

[93]Dick B., Anne Smith’s Journal 1933-1939:A.A.’s Principles of Success, 3^rd ed. (Kihei, HI: ParadiseResearch Publications, Inc., 1998), 19-79.

[94]The Language of the Heart, 200.

[95]Alcoholics Anonymous Comes of Age, 64:“deflation at depth,” 68: “deflation at great depth;” Bill W., My First 40 Years, 154: “Ego deflationat great depth was the key to the riddle.” William L. White, Slaying The Dragon: The History of AddictionTreatment and Recovery in America (Bloomington, IL: Chestnut HealthSystems/Lighthouse Institute, 1998), 144: “deflation at depth experience ofsurrender.” Dick B. and Ken B., The DickB. Christian Recovery Guide, 3^rd ed. (Kihei, HI: ParadiseResearch Publication, Inc., 2010),

[96]http://health.groups.yahoo.com/group/AAHistoryLovers/message/161, pages 3, 4, 11.

[97]http://health,groups.yahoo.com/group/AAHistoryLovers/message/126, page 2

[98]Alcoholics Anonymous Comes of Age, 166-167.

[99]Lois Remembers, 113.

I'm an alcoholic. Can God help me?

2012-01-29T19:09:00.002-10:00

AlcoholicsAnonymous History
Can GodHelp Me? I’m an Alcoholic!

Can God Help Me? I’m an Alcoholic!

By Dick B.
© 2012 Anonymous. All rights reserved.

Let’s Keep it Simple, and see what God has tosay—Looking in the King James Version of the Bible where early AAs looked foranswers

Believe that God is and rewards those whoseek Him: (Hebrews 11:6—“But without faith, it is impossible to please him: for he that cometh to God mustbelieve that he is and that he is arewarder of them that diligently seek him.”)

He will heal all that obey Hiscommandments: (Exodus 15:26—[the LORD] . .said, If thou wilt diligently hearken to the voice of the LORD thy God, andwilt do that which is right in his sight, and wilt give ear to hiscommandments, and keep all his statutes, I will put none of these diseases uponthee, which I have brought upon the Egyptians: for I am the LORD that healeth thee.”). (Psalm 103:2-3—“Bless the LORD, Omy soul, and forget not all his benefits: Who forgiveth all thine iniquities;who healeth all thy diseases”).

God’s commandments and love summarized: (1) 1 Timothy 2:3-4—“For this is good and acceptable inthe sight of God our Saviour. Who willhave all men to be saved, and to come unto the knowledge of the truth.” (2)John3:16-17—“For God so loved the world that he gave his only begotten Son, thatwhosoever believeth in him should not perish, but have everlasting life. ForGod sent not his Son into the world to condemn the world; but that the worldthrough him might be saved.” (3) Matthew 22:36-40—Master, which is the great commandment in the law.Jesus said unto him, Thou shalt love the Lord thy God with all thy heart, andwith all thy soul, and with all thy mind. This is the first and greatcommandment. And the second is likeunto it, Thou shalt love thy neighbor as thyself. On these two commandmentshang all the law and the prophets.” (4) 1 John 5:3—“For this is the love ofGod, that we keep his commandments: and his commandments are not grievous.”

Ask according to His will: (1) 1 John 5:14-15—“And this is the confidence that wehave in him, that, if we ask any thing according to his will, he heareth us:And if we know that he hear us, whatsoever we ask, we know that we have thepetitions that we desired of him.” (2) 1 Samuel 3:10—“And the LORD came, andstood and called as at other times, Samuel, Samuel. Then Samuel answered,Speak; for the servant heareth.” (3) Acts 22:8, 10—“And I [Paul] answered, Whoart thou , Lord? And he said unto me, I am Jesus of Nazareth whom thou persecuted.. . . And I said, What shall I do Lord?” (4) John 14:13—“And whatsoever yeshall ask in my name, that will I do, that the Father may be glorified in theSon.” (5) John 15:16—“. . . that whatsoever ye shall ask the Father in my name,he may give it to you.”

Call out, as one of His children, askingfor deliverance in accordance with His promises: (1)Psalm 92:14-16—“Because he hath set his love upon me, therefore willI deliver him: I will set him on high, because he hath known my name. He shallcall upon me, and I will answer him: I willbe with him; I will deliver him, and honor him. With long life will Isatisfy him, and shew him my salvation.” (2) Psalm 55:16-17—“As for me, I willcall upon God; and the LORD shall save me. Evening, and morning, and at noonwill I pray and cry aloud: and he shall hear my voice.” (3) Psalm107:19-20—“Then they cry unto the LORD in their troubles, and he saveth them out of their distresses. He sent his word, andhealed them, and delivered them fromtheir destructions.”

The foregoing words apply to all His kids in troublewho ask, obey, and believe

Suppose these are your problems: Let’s suppose that alcoholism, addictions, andlife-controlling problems really have you licked. You are dealing with stayingsober; enduring temptation; enduring withdrawal, depression, and damage to yourbrain and body; facing legal, criminal, tax, economic, and domesticdifficulties; dealing with the shakes, shivers, anxieties, and fears; residing,in a jail or a prison or homelessness; experiencing loneliness, despair,financial despair; and confronted with enormous medical and mental hurdles.

Perhaps youapproach help from God with unbelief and hesitation: Is there a way out? Take alook at Genesis and Luke:

Noah:Noah “was a just man and perfect in hisgenerations and Noah walked with God. . . . and Noah did according to all thatthe LORD commanded him. . . . And God remembered Noah and every living thing,and all the cattle that was with him in the ark: and God made a wind to passover the earth, and the waters asswaged. . . . And God blessed Noah and hissons” (Genesis 9:1) Impossible? Not for God.

Abraham:Abraham wanted a child by his wife Sarawhen he was 99 years old and Sarah was 90 and barren. The :LORD appeared to himand said, I am Almighty God: walkbefore me, and be thou perfect. When push came to shove, both Abraham and Sarahlaughed at the prospect of having a son. God’s answer? “ Is anything to hardfor the LORD?” (Genesis 18:14). Abraham was tempted but obeyed God; Sarah hadthe son; and God blessed Abraham and greatly multiplied his family. Impossible?Not for God

Mary-motherof Jesus: The angel appeared to thevirgin Mary and told her that she would conceive a child in her womb and bringforth a son and call his name Jesus. Mary asked how this was possible since “Iknow not a man.” The angel told her that the Holy Ghost would come upon her andthat the power of the Highest would overcome her. Mary agreed to be thehandmade of the Lord and said “be it unto me according to thy word.”Impossible? The angel told Mary: “For with God nothing shall be impossible.”(Luke 1:37). And she gave birth to the son of God.

The Bible is filled with accounts of seeminglyimpossible miracles, healings, deliverances. They attest that with God nothingis impossible for God. And thousands of us who were “licked” by alcoholism,entrusted our lives to God’s care and found truly that there was a way out ofall the difficulties and that there certainly was nothing beyond the power andlove and grace of the Creator. That was the experience of A.A. cofounder Dr.Bob who aid at the end of his personal story: “Your Heavenly Father will neverlet you down.!”

A New Way Out offers an opportunity tothose willing to seek it. It suggests that many would like to know that thosewho become a child of God, walk in fellowship with the Father and His son andother believers, can persistently ask God in the name of His son for God’sdirections as to where to go, what to do, and whom to help in such a way thatGod Himself is obeyed, served, and glorified. It’s a choice. Anyone who suffersand/or wants to help the still suffering can choose to seek God. Can God help?Well He helped me, and the Good Book says He can and will help those who seekHim.

Must you leave your church, your Biblefellowship, your Christian recovery group, your A.A., N.A., Al-Anon or other 12Step fellowship, or your support group just to seek and obtain God’s help? Notif you believe the Good Book and not if you follow directions. And not if you followthe path the early AAs followed in Akron while you are doing it. Our historyand our books give you all the accurate information: http://www.dickb.com/titles.shtml.

Gloria Deo

dickb@dickb.com

A.A. Conference-approved Foundation for Early A.A. History

2012-01-28T21:26:00.000-10:00

The Case for A.A. Meetings Providing History From Conference-approved Literature

Old School A.A. First Century Christianity Recovery Approaches

Dick B. and Ken B.
Copyright 2012 Anonymous. All rights reserved

There are two strong bases for bringing these to the attention of Christian Recovery Leaders in a simple, fairly brief, concrete form. They are:

1. The Resemblance of effective early A.A. to 1st Century Christianity
All the objective observers (Five Rockefeller people in all; the early Oxford Group Fellowship and Shoemaker; and Dr. Bob’s Christian Fellowship name for Akron) make it clear they felt they were renewing the elements of First Century. This meant Christianity as set forth in Acts 2 and 4. It also meant these Christian elements would produce children of God who were able to walk by the spirit in complete health and recovery from alcoholism.

2. The Elements of Conference-approved literature that fully support those who
wish to believe, use, and practice old school A.A. in today’s recovery fellowships.
The seven-point program and 16 practices of early A.A. embodied a modern-day application of First Century Christianity in the program Bill and Bob developed in the Akron A.A. program of 1935.
If you take those points as well as the 28 Oxford Group principles that Bill and Shoemaker worked out for the 1939 program, you can use A.A. General Service Conference-approved literature to show the original intent of both Akron and the original Big Book to rely on God for recovery.
Also, if possible, to have that happen through a born-again, conversion, and new birth perhaps accompanied by the “vital religious experience” of the type William James, Carl Jung, Rev. Samuel Shoemaker, and Dr. William Silkworth believed would bring about necessary relationship with God through Jesus Christ.

The Proposed Four, Brief, Instructive Classes That Will Train 12 Steppers in How to
Learn, Utilize, and Apply Old School A.A. in Today’s 12 Step Fellowships.

1. The biblical origins of Christian recovery that can be found in: (a) Old Testament- “I am the LORD that healeth thee;” (b) Jesus taught the Word
Daily in the Temple; (c) The Apostles received the gift of the Holy Spirit (Acts 1 and 2); Peter and John healed the lame man in the name of Jesus Christ (Acts 3) (d) The Apostles fellowshipped together, brought people to Christ, prayed and heard the Word together, broke bread together, healed, and saved thousands.

2. The Christian conversion and healing successes beginning in the 1850’s with (a) Great evangelists like Moody, Meyer, and Sunday. (b) Young Men’s Christian Association brethren. (c) Jerry McAuley and the Water Street Rescue Mission (d) the Salvation Army whose Begbie book was so popular in early A.A. (e) The Young People’s Society of Christian Endeavor which laid out most of the First Century practices that Dr. Bob learned and which became so much a part of the early Akron A.A. (f) The earlier Oxford Group life-changing principles that became embedded in the Big Book and actually sobered up early Oxford Group people.

3. (a) The Christian upbringing of the co-founders Bob and Bill; (b) the way the first
three Christian AAs got sober by simply turning to God; (c) the founding of A.A
(d) The 7 point early Akron A.A. Christian Fellowship program,

4. (a) The 16 practices the early Christian AAs followed, the 75 to 93% success they had.(b) Present-day Conference-approved materials on spiritual (c) experience, finding God, and that “God could and would if he were sought;” and the early Big Book manuscript and stories that make the Christian and biblical origins of the 1939 program explicitly and therefore applicable for those today who want God’s help.

The "Christian Spring" in Christian Recovery for 2012

2012-01-28T11:29:00.000-10:00

International Christian Recovery Coalition has planned a "Christian Spring" in Christian Recovery and in the Christian Recovery Movement for 2012.

The Purpose: To bring the roots of Christian recovery to the attention of Christians, Christian leaders, Christian recovery leaders and workers, Christians in recovery, and all who want God's help in conquering alcoholism, addiction, and the disasters which accompany them in society and in individuals. Available to all--whatever their present approach or program.

The Plan:

Geographically, we hope to hold meetings with NAs in Southern Califorenia, with AAs in Southern California, with both in Northern California and with all in Florida.

The New Approaches:

We want folks to know that there is nothing new about the role that God,. His Son Jesus Christ, and the Bible have played in helping drunks and addicts. This is a piece of history that should be at the fore of any program that wants to bring recovery. Healing was clear in the Old Testmanet. Healing was clear in the ministry of Jesus. Healing was clear among the First Century Christians. Healing of alcoholics and addicts was widespread and effective in the 1850's among the great evangelists, the rescue missions, the Young Men's Christian Association personal work folks, the Salvation Army, the Young People's Society of Christian Endeavor, and even the earliest Oxford Group-Shoemaker outreach. It was present among the first three AAs. AND IT WAS CERTAINLY PRESENT IN EARLY AKRON A.A.'S CHRISTIAN FELLOWSHIP.

If you read Acts Chapters Two and Four, you will see it all centered on DAILY fellowship, prayer, Bible study, healing, conversion, and breaking bread together.

We hope to see leaders rise up in counseling, intervention, treatment, 12 Step fellowships, sober living, Christian recovery fellowships, and among churches and clergy and psychologists. They can put God squarely in the middle of the recovery arena. They can do it now. They can do it in their offices, their programs, their fellowships, their living facilities, their Christian recovery work, and their churrches.

We will have several powerful Christian speakers from across the U.S. who can show you how they are doing this now. We will have some wonderful panels who present the material on radio, TV, and film. We will have some effective, simple, teaching sessions to train the trainers in how First Century Christianity touched recovery in the 1930's and can touch it today.

We will show how, for example, "A.A. General Service Conference-approved literature" can be the strongest tool for showing how 12 Step recovery really began with reliance on God.

You and your fellowship, your group, your program, your efforts, and your churches and conferences can join us right now.

God Bless, Dick B., Executive Director. www.dickb.com; www.ChristianRecoveryCoalition.com.

Our new, expanded The Dick B. Christian Recovery Guide, 4th ed., will soon be ready for those who want an updated approach to all the foregoing.

The Dick B. Christian Recovery Guide, 4th ed., Draft Excerpt

2012-01-27T12:37:00.002-10:00

The Big Book Message Bill W. Intendedfor His First Edition

The Evidence We Have Seen

Dick B. and Ken B.

The Beginning

Robert Thomsen undertook the writing of Bill W.’s biography.And the book began with this Author Note:

Bill W. told his own story manytimes; he also wrote about it. Possibly because of New England reticence, theemphasis ws always on the second half of his life. He gave few details of hischildhood, his youth, or the early years of his marriage. However, it was myprivilege—my blessing, if you will—to have known and worked beside Bill duringthe last twelve years of his life, when he had begun to understand that hisbiography would be written one day, and he made many attempts in notes, in letters,and on tape recordings “to set the record somewhere near straight.”[1]

Thomsen wrote further:

Ever since his night at Towns, Billhad no argument with God, and the impact of this sudden change had been farmore profound than even he understood.[2]

A professional writer would haverun from such an assignment, but Bill sat down at his desk in Newark eachmorning and talked simply, honestly, unashamedly, using the language ofreligion where it applied. With no hesitation, he described the surrender at TownsHospital and the miraculous communion he’d sensed with Bob, as well as thetools they’d tried to use in their new life. . . . In no time he had the firsttwo chapters finished and Ruth typed them up.[3]

As chapters were completed, copieswere made and passed along for comment by the trustees and members of thegroup—and everyone had a comment

Fitz [John Henry Fitzhugh M.] feltthat since the movement was based on Christian doctrine they should say so flatout.[4]

First was the idea that they shouldlabel their steps a Suggested Programof Recovery. Bill called this one a ten strike. They all agreed that no drunkshould rebel at a mere suggestion.[5]

Each week, Bill would read what he had written to those whogathered at his home on Tuesday evenings. While he was working his way throughthe explanatory chapters, New York and Akron members were submitting theirpersonal stories. . . . By the end of January, 1939, the manuscript was readyfor preliminary distribution; 400 copies were Multilithed and circulated tomembers, friends, and other allies for comments and evaluation.[6]

But Fitz was a minister’s son and deeply religious. Fitzfell at once into hot argument with Henry [Parkhurst] about the religiouscontent of the coming volume. Fitz wanted a powerfully religious document. Fitzmade trip after trip to New York from his Maryland home to insist on raisingthe spiritual pitch of the A.A. book.[7]

The pros and cons were mostly about the tone of the book.Some wanted it slanted more toward the Christian religion, others, less.[8]

In New York, the hot debate about the Twelve Steps and the book’scontents was doubled and redoubled. There were conservatives, liberal, andradical viewpoints. Fitz M, the Episcopal minister’s son from Maryland and thesecond man to recover at Towns Hospital, made constant journeys to New York inorder to reinforce the conservative position. Fitz thought that the book oughtto be Christian in the doctrinal sense of the word and that it should say so.He was in favor of using Biblical terms and expressions to make this clear.Another early New York A.A., Paul K., was even more emphatic about.[9]

Alcoholics who had tried the missions were forevercomplaining about this very thing. The alcoholic’s un-reasoning rebellionagainst the spiritually religious approach had severely handicapped themissions. It was true that we could not agree on a religious basis for ourfellowship and that the straight religious approach had worked in relativelyfew cases.[10]

We were still arguing about the Twelve Steps. All this timeI had refused to budge on these steps. I would not change a word of theoriginal draft, in which, you will remember, I had consistently used the word“God,” and in one place the expression “on our knees.”[11]

And What Did Bill’s Original Manuscript Say? There’s the Rub!

“Pass It On” states:“The very first draft of the Twelve Steps, as Bill wrote them, has been lost,”(p. 198). One historian wrote in an endnote: “Here also the original draft hasbeen lost. Insofar as I have been able with the help of NW [Nell Wing, A.A.’sFirst Archivist] to reconstruct from the earliest available drafts andcomments, the original form of theTwelve Steps, there were slight differences in the following six.”[12]

If you were looking for the original draft manuscript in order to find out what Bill had reallywritten in the midst of all this blackout, where would you start?

In 1991.when Dick B. first began researching at Bill’s homeat Stepping Stones in Bedford Hills, New York, he arrived there for his twodifferent trips with the blessing and encouragement of A.A. archivist FrankMauser [Nell Wing’s successor] who even let him stay in his apartment duringone of the periods. Dick also had the blessing and encouragement of the thenStepping Stones archivist, Paul Lange, who gave him free range of thematerials, even the materials at Bill’s office (Wit’s End). Dick was astonishedat the large number of draft materials which had preceded the ultimate Big Bookform. These were located in the basement of Lois Wilson’s actual home; and thatbasement room—with its files, manuscripts, correspondence, and memorabilia—wascompletely open to Dick on both visits. So were the nearby copy machines in thearea that enabled Dick to copy and take with him, with the archivist’spermission, all the materials he listed in writing for the archivist on10/2/91: (1) Handwritten Pages—Hank Parkhurst ideas for Book. (2) Pages byBill—Names of people for stories. (3) Outline of Chapters and Chapter 1 –“There is a Solution. (4) 36 pages of Bill’s Original Story—lines numbered,later pages missing. (5) Letters Bill to Lois. (6) Amos 5 page report. (7)Pages Clarace Williams to Bill and Lois Sept/35 (8) Pages T. Henry to Bill3/37. (9) Pages Dr. Bob to Bill 2/17/38

Here in outline are the items Dick B. found and partialexcerpts from them:

(1) An 11 page hand-written outline of proposed “ideas forthe Book, “contents prepared by Hank Parkhurst. Page 3 asked: How do I knowthis will work with me? Why is this method any better than any other religiousmethod? (It is not—This is only a step toward a religious experience whichshould be carried forward in Christian fellowship no matter what your church.”

(2) The typed “Original Story” with hand-written notationsand titled “Bill Wilson’s Original Story.” It consists of 36 pages. There is anumber for every line. The numbered items run from 1 to 1180, and end there.Among the comments by Bill: (a) Where now was the God of the preachers? (b)“Old memories of Sunday School” (c) The temperance pledge which I never signed.(d) the sound of the preacher’s voice which could be heard on still Sundaymornings. (e) This is what my friend suggested I do: Turn my face to God as Iunderstand Him. I should prepare myself for God’s company. Ask what attitudesand actions I still have whichwere not completely honest wi9th God. Humbly ask God that he take these handicaps away. Iwas to keep myself free in the future of those things which shut out God’spower. Frequently asking God for help. Taking a simple childlike attitudetoward God.

(3) The typed “W.G. Wilson Reflections” with handwrittenadditional portion stating “of his early life to the spiritual awakening.”

(4) “Main Events – Alcoholics Anonymous Fact Sheet by Bill”On return to New York began to go to more Oxford Group meetings. First work atthe Mission and the Towns Hospital very hard. The second success which alsooccurred at Towns Hospital was John Henry Fitzhugh Mayo. He was author of theclassic phrase, “Who am I to say there is no God.” At length Mr. Scott said:This is like first century Christianity, one person carrying the message to thenext. I probably got down to serious writing about September 15, 1938.Meanwhile the chapters of the book were sent to Dr. Bob. He never passed themaround very much, merely writing me sayng he thought they were all right. I hadreferred very frequently to God through the Steps. Fitz mayo thought the bookdidn’t have enough God in it.

(5) Typed copies of the first two chapters that werewritten – in reverse order.

Final editing of the book was done by Tom Uzzell, member ofthe faculty at New York University. Uzzell cut the book by at least a third,some say half—from 800 to 400 pages.[13]

I contacted Bill Pittman, Hazelden’s Director of HistoricalInformation. Bill said he had interviewed Ruth Hock and specifically asked herwhat had been deleted. Ruth told Bill Pittman that the deleted contentconsisted largely of Christian and biblical materials.

In a July, 1953 isssue of the AA Grapevine, Bill specifically said that A.A.’s “southern friend”Fitz M. “wanted a fairly religious book infused with some of the dogma we hadpicked up from the churches and missions which had tried to help us.”

In his biography of Bill Wilson, Francis Hartigan said:“Bill may have included some heavily Christian wording in his early drafts ofthe Big Book.”[14]

Then still another suggestion that the “original manuscript”appears to have been lost. “Pass It On”states at p-age 235:

On March 16, 1940, a month afterthe Rockefeller dinner, Works Publishing moved its offices from Newark to 30Vesey Street in lower Manhattan. . . .In the move, much was thrown out—including probably the original drafts of theSteps and the rest of the Big Book’s fifth chapter which was written there.

There is a final point about what is known to have beenchanged in the Big Book manuscript. At Stepping Stones, I found the originalChapter # 1 (which was written in the Spring of 1938). It was titled “There isa Solution.” Beginning on page 9 of the manuscript I found, Bill wrote:

But there is a solution. . . . Andthe GREAT FACT is just this and no less; that all of us have had deep andeffective religious experiences which have in every case revolutionized ourwhole attitude toward life, toward our fellows and toward God’s great universe.

We would like to see you followsuit, for we think no one should miss THE GREAT REALITY which we have beenlucky enough to find. The central fact of our lives today is the absolutecertainty that the Creator of you and me has entered into our hearts and livesin a way which is to us new and beautiful and has there has commenced toaccomplish those things which by no stretch of the imagination were we humanlycapable of.

After years of living on a basiswhich now seems to us wholly false, you are not going to get rightly related toyour Creator in a minute. None of us has found God in six easy lessons, but Hecan be found by all who are willing to put the task ahead of all else.

[Speaking of Rowland Hazard and Dr.Carl Jung, Bill wrote:] You and I would say that the patient was on a very hotspot that is probably what he did say and feel. So have we when it began tolook to us as thought we must have a vital religious experience or perish. Ourfriend did finally have such an experience and we in our turn have sought thesame happy end. . . . What seemed at first to be a flimsy reed has proved to bea loving and powerful hand of God.

With All This Evidence of What Was Originally Written, What wasIntentionally Deleted, and the Frequency of Former References to the Creator,to Christianity, and to biblical materials, the reader should ask thesequestions as to what Bill Wilson originally intended to say

· What were the Christian and biblical materialsthat Ruth Hock said were discarded?

· What was the “dogma” of the churches andmissions that had helped AAs that Fitz wanted to have as a part of the book,but which Bill rejected?

· Why is there no mention of the fact that Rev.Shoemaker had said that man needed to have a vital religious experience; heneeded to find God; he needed Jesus Christ; that Bill originally wrote of thisnecessary “vital religious experience;” and that Bill shifted his language to a“spiritual experience,” then a “spiritual awakening,” and finally to a“personality change.”

· To what did Fitz refer when he said the programwas based on “Christian doctrine?

· To what language did Hartigan refer when he saidBill may have included some “heavily Christian wording” in some of the earlierdrafts.

· What caused the bogus insertion of “choose yourown conception of God” into the alleged, but non-existent remark by Ebby toBill?

· What caused Bill to abandon his frequent mentionof the Creator and God and shift to

the illusory “higher power” of theNew Thought writers like William James and Fox

· And the bottom line question: Why are all thesefactual references to first century Christianity, to the contributions of thechurches and missions, to the Creator and God, to Christian wording, andChristian and biblical materials simply missing, unknown, and veiled in attemptto exclude them from the minds of 12 Step people today—be they Christians,would be Christians, those with biblical and church backgrounds, those whobelieve in God—whether they are Christians or not?

[1] RobertThomsen, BILL W.: 50^thAnniversary Edition Commemorating the 1935 Meeting Between Bill W. and Dr. Bobthat launched Alcoholics Anonymous (NY: Harper & Row, Publishers, Perrenial Library, 1975)

[2] RobertThomsen, 255.

[3] RobertThomsen, 278.

[4] RobertThomsen, 282.

[5] RobertThomsen, 284.

[6] “Pass It On,” 200.

[7] Alcoholics Anonymous Comes of Age, 17.

[8] Lois Remembers,

[9] Alcoholics Anonymous Comes of Age, 162.

[10] Alcoholics Anonymous Comes of Age, 163.

[11] Alcoholics Anonymous Comes of Age, 166.

[12][12]Ernest Kurtz, Not-God, 275, note 34.

[13] “Pass It On,”

[14] FrancisHartigan, Bill W.: A Biography ofAlcoholics Anonymous Co-Founder Bill Wilson (NY: St. Martin’s Press, 2000),123.

Who Authored Dr. Bob and the Good Oldimers?

2012-01-21T15:02:00.000-10:00

In case after case, people play ring around the rosie with A.A. history without ever doing the research necessary and the inspection necessary to get the real answers.

A.A. General Services Conference-approved book DR. BOB and the Good Oldtimers was published in 1980 after extensive investigation, some repeat trips, and the not-unusual alteration of meaning by some A.A. editor.

Niles Peebles was engaged to write the biography. Nell Wing phoned Clarence Snyder in Florida and told him that the people in New York simply didn't know the oldtimers and that Clarence did. She asked for his help by sending Niles down to interview him. Niles did so, and on how many other occasions or by what means of communication he gained information from Clarence, I do not know. I do know that Grace Snyder informed me of the foregoing details. I also know that Mitchell K. took almost all of the Clarence Snyder papers from Grace Snyder promising to return them after Mitchell completed the work. Years went by. The papers were never returned to Grace. And I have her affidavit to that effect.
There are several pages in Clarence's handwriting in which he proposed to write such a history; but when DR. BOB finally came out, Clarence was satisfied with the results and wound up passing out free copies to those who attended the spiritual retreats he founded and continued. Would the actual papers in Clarence's possession have added to the story of how DR. BOB was written and to what extent Niles collaborated, I do not know.

I do know that Peebles visited Dr. Bob's son in Nocona, Texas and wishes to interview him on the matter. Smitty asked him if he was going to write anything about his mother (Anne Ripley Smith). Peebles said, "No." Smitty replied that he therefore was not going to tell him a "damn thing." Smitth phoned his sister Sue and asked her to do likewise, which she also promised to do. A long time later, Peebles returned to Smitty, said he would write about Dr. Bob's wife, and an interview was granted.

Now, who else contributed? Dennis Cassidy, a veteran A.A. historian, left me a printer's manuscript of DR. BOB and the Good Oldtimers. It contains the full names of the people interviewed. It contains an inscription indicating it was written by Peebles. But it also contains other written changes indicating that at least Barry Leach was telling Peebles certain things about the draft. I have that manuscript and have very much tried to have it acquired and donated to "The Dr. Bob Core Library" at North Congregational Church in St. Johnsbury, Vermont--where Bob was born and raised and where he received his extensive biblical training as a youngster.

This valuable piece needs to be acquired and made public. One A.A. veteran had plans to acquire it but has fallen short of the needed funds. And it sits in lingo.

Just as with the "Original" Printer's Manuscript recently published by Hazelden, it may not tell the whole story about Dr. Bob. But it can provide lots of information still being garbled by those writers and historians who have never seen the manuscript, the names, the changes, and how the manuscript stands in relation to the ultimate book published by A.A. in 1980.

One thing is sure. There are still people trying to answer questions on at least one history site when they don't know the answsers about this book. Thus they imply Peebles got his information in Akron. But the facts--including those above--establish a far different picture.

For those devoted to unearthing and using all the "old school" A.A. program and applying it in A.A. today, there is no better starting place than the important DR. BOB and the Good Oldtimers manuscript given to me by Dennis Cassidy--who was also a good friend of Sue Smith Windows, Ray and Ginny G. of Ohio--Ray being the long-time archivist at Dr. Bob's Home, and also Dr. Bob's son Smitty and his wife Betty.

Personal Stories Removed from Big Book Editions Now Published by A.A. Itself

2012-01-20T22:38:00.000-10:00

Recently, a devoted A.A. member was reading from the 1st edition of the Big Book at an A.A. meeting. He was silenced by the group which contended he was not reading A.A. General Service Conference-approved literature.

Imagine that, you read from the very first text published by Alcoholics Anonymous, and some trouble-maker in a group says you can't read it because it isn't conference approved.

Often a member is intimidated by such censorship, and even more often he does not realize he is standing on solid ground. But the facts are otherwise.

For example, the First Edition and its personal stories were written and published long before there was a General Service Conference and yet were most assuredly used by AAs to get well at least until 1955 when the Second Edition was published and most of the personal stories were removed.

Fortunately, A.A. itself is awakening to the fact that conference-approved or no, traditions or no, censorship or no, AAs clearly want all of their literature (and much more) available for reference, quotation, and public reading in meetings. How do we know?

A.A. itself has now seen fit to publish all the removed stories and to do so as "conference-approved" literature. Here's the evidence.

(B-20)Experience, Strength and Hope

which contains the 56

stories dropped from the 1st, 2nd, and 3rd editions of

the Big Book. These stories, which were unavailable for

a time, are now together in this volume

http://www.aa.org/lang/en/en_pdfs/aacatalog.pdf

Biblical Perspective of 12 Steps - A Product of "Old School" A.A. Tallks

2012-01-20T20:24:00.000-10:00

On Monday, January 9, 2012, we were privileged to speak to a "rockin" meeting of The Hiding Place Fellowship in North Hollywood. The huge bingo room of the Cri-Help Facility was packed. We personally met folks from Narcotics Anonymous, Alcoholics Anonymou, and the Christian community who had come to hear our talks on the biblical origins of the Christian Recvovery Movement and a highlight of the exact places in the Bible from which 12 Step concepts emerged.

Mario Zamorano has been leading a book by book Bible study among a growing number of people, both seasoned clean and sober people, but also newcomers, Christians in recovery, and Christian leaders, and others seeking God's help in their recovery efforts.

We just received notice of how this biblical perspective of the 12 Steps has taken off since our kickoff talk. Here is the announcement just being published: And we think others such as the many James Club, Big Book/Bible Study, and A.A. History Study Groups may profitably contact the leaders of The Hiding Place Fellowship for information, suggestions, and useful helps in their Bible roots of A.A. studies.

A note from The HidingPlace Fellowship

Please pass thison....................

This Monday we will be back at the Bingo Hall for week two of...A biblical perspective of the12 steps. We Start at 7:00 pm.

Come hear the 2nd step in its entirety as defined in
the Bible. This will be very informative and can only enhance your
recovery or daily walk!

For more info or ifyou need transportation please call 562) 266-3024.

Hope to see you there.

God bless.

A Great A.A. History Find for 2012 - Another Witness to Bill's Conversion

2012-01-18T22:27:00.002-10:00

The greatest historical treasure we have discovered as to A.A. History and 2012 just came to light.

During our January, 2012 series of talks, visits and personal meetings in Southern California, we spent precious time with Pastor Frank Geoy, Jr. on the subject of Bill Wilson's acceptance of Jesus Christ as his Lord and Savior at the altar at Calvary Mission in New York in early December, 1935.

Now we have more confirming details.

Recall the series of events that preceded Bill's answsering the altar call at Calvary Mission.

First, Dr. William D. Silkworth had told Bill that if he didn't quit drinking, he would die or go insane. But he also told Biill that the Great Physician Jesus Christ could cure him of his alcoholism. The details are covered and documented in Bill's autobiography ("Bill W., M y First 40 Years), and in Dale Mitchel's biography of Dr. Silkwortth. Both recenttly published by Hazelden.

Then came Ebby Thacher. Ebby had long been a drunken friend of Bill's. But Ebby had been to the altar at Calvary Mission just before his famous visit with Bill in Bill's home. Ebby told Bill he had been staying at CalvalryMission, had "got religion," had been to the altar and gave his life to Christ; and Bill could not only see that Ebby was sober, but also born again.

Bill then went to Shoemaker's church to hear Ebby''s testimony and be sure Ebby wes telling it straight. This convinced Bill that maybe the Great Physician could help him too if he went to the Mission and did as Ebby had done.

Bill then went to Calvary Mission. The services included testimony, the phrase "Jesus Saves," and Bible reading and prayer by the leaders. Then came the altar call. And Bill went forward and knelt in prayer.

We just learned of another witness to Bill's ensuing acceptance of Jesus Christ as his Lord and Savior. First, Mrs. Samuel M. Shoemaker told me on the phone that she was present when Bill made his decision for Jesus Christ, Second, years later, in a speech by Lois Wilson, recorded in Texas, Bill's wife said that Bill had really and with all sincereity handed his life over to Jesus Christ. To cap it off, Bill wrote in his own biography "For sure I'd been born again." He also wrote his brother in law that he had "got religion."

Then came the delightful surprise we had in our interview with Pastor Frank. Frank told us that Ben Armstrong (President of the National Religious Broadcasters for 22 years) had been an intern of Sam Shoemaker's at Calvary Church. Ben Armstrong declared that he was present when Bill accepted Jesus Christ as his Lord and Savior at Calvary Mission

To cap it off, A.A.'s General Services Conference-approved 4th edition of the Big Book Alcoholics Anonymous states in Bill's own words on page 191: " Henrietta, the Lord has been so wonderful to me curing me of this terrible disease that I just want to keep talking about it and telling people."

And now we know the fact of Bill's new birth at Calvary Mission in New York--confirmed by Rev. Samuel Shoemaker's wife (Shoemaker being Rector ov Calvary Church), Bill's wife Lolis, and Ben Armstrong of National Religious Broadcasters

January 18, 2012, Dick B., Writer, Historian, Retired attorney, Bible student and an active recovered A.A. member with over 25 years of continuous sobriety. Author of 42 books and over 800 articles on A.A. History.

See www.dickb.com/conversion.shtml

A Great Close to Our Southern California Meetings

2012-01-15T19:16:00.001-10:00

A Great Close to Our Southern California Meetings

Dick B.

© 2012 Anonymous. All rights reserved

Ken and I are back in Maui and excited over the many meetings we had in Southern California from LAX, Redondo Beach, North Hollywood, Costa Mesa, Irvine, Santa Ana, to three hotels – Best Western, Wyndham, and Marriott in the area. The trip was made possible by air fare contribution of Christian friend Freda M.; hotel contribution of David Powers of Rock Recovery Ministries and Soledad House in San Diego; help with trip expenses from Dr. Bernstein’s Cri-Help in North Hollywood and it’s the Hiding Place Bible study group led by Mario Zamorano; and transportation to and fro by Christian friend Freda M., Danny Simmons of Sons of Thunder, Gary Martin of Mariners Church, Tim and Kelli White of Ex-Cons for Christ, Recovered Christian believer Danny Whitmore and his lovely wife Cate, Chuck and Gary, both of NA, and Chaplain Gene Haag of Oregon—Gene about to celebrate his 50th NA birthday/

The last days of the trip saw the firming up of our large Conference in the Disneyland Area in May (thanks to Pastor Jerry Liversage), a large conference in Florida in May and/or November (thanks to efforts of Russell Spatz, Miami attorney), and strong support for International Christian Recovery Coalition’s two additional efforts: (1) Our new ChristianRecoveryRadio.com (thanks to Nikole Wood) (2) Training the Trainers in Applying Old School A.A. Today (thanks to Gary Martin of Mariners Church, Pastor Joe Furey of His Place Church, Pastor Frank McGeoy, Jr. of Irvine, Roger McDiarmid of our Speakers Bureau, and Tim and Kelli White of Ex-Cons for Christ.

We attended meetings where we received warm, supportive input from Director of Recovery L.V. Hanson (Mariners Church, Irvine); attorney Brian Casserly, Member of Mariners Church; and Cole Beshore, M.A., Community Pastor, Mariners Church. And from long-time friend Dale Ryan, Ph.D., Associate Professor of Recovery Ministry and Director of the Institute for Recovery Ministry, School of Theology, Fuller Seminary.

Rob Wolf, long-time recovered Christian believer flew in from Utah to meet with us regarding his possible role in our work. We met with Terry LaDow, MS, BCPCC, CADC II, New Perspectives; and the panelists and producers of the community access television program—Pastor Jerry Liversage, Pastor and Founder Mike Belzman, Ph.D., Association of Christian Alcohol and Drug Counselors, Institute; Robert Tucker, Ph.D., President of New Life Spirit Recovery, Inc., at Huntington Beach, Ken, myself, and the producing squad led by Randy Liversage.

It was a heavy, wonderful, and fruitful trip and certainly a major part of the mighty rushing wind of the Christian Recovery Movement now in progress and recognizing the role that God, His Son Jesus Christ, and the Bible have long played in the origins, history, founding, original Christian Fellowship program of A.A. in Akron, and its successes. And can play today.

And Now for the Many Who Became Participants of International Christian Recovery Coalition in Just the Last ten days

Welcome to each of the following participants who are now listed as participants in the International Christian Recovery Coalition:

Terry LaDow, MS, BCPCC, CADC II

New Perspectives

714.731.6617

Teach2think@gmail.com

Rob Wolf, of Utah

rwolf@ibnads.com

Cell: 1-801-671-0663

Mike Stiles, Producer, Public Access Television, Southern California Region, (714) 533-0181

Randy Liversage, Producer/Director, Transformed Productions, (714) 393-5493, Email: rjliversage@aol.com”

Pastor Frank J. McGeoy, Jr., Gracious Giver Church, 12 Step Recovery Church, 1053 Granville Dr., Newport Beach, CA 92660, Cell: (949) 689-4593, Email: FrankMcGeoy@att.net – who also provides a large sober living facility.

Chaplain Gene J. Haag, Oregon Department of Corrections, Connecting Point Ministries, 700 Nobility Drive, Medford, OR 97501, Ofc.: (541) 773-1985; Cell: (541) 951-3200, Email: gjhaag@hotmail.com

Wm. (Gary) Martin, Recovered believer, Awesome Bail Bonds, www.AwesomeBailBonds.com, Bail by phone, Office: (888) 877-BAIL (2245), Cell: (949) 872-6504, Insurance License 1841543

Larry McClintick EMC USN (ret), long recovered believer,850 W.Country Lane,Collinsville,IL 62234,618-344-7907; juanita@mcclintick.org

God Bless, Dick B., dickb@dickb.com; www.dickb.com; January 15, 2012

Contacting Dick B. and Ken B. During Southern California Meetings

2012-01-03T11:57:00.001-10:00

Contacting Dick B. and Ken B.

During Their Forthcoming Visit to Southern California

January 4^th through January 14^th, 2012

First, you can reachus through Ken’s cellular 808 276 4945; kcb00799@gmail.com

Second, here are the areaswhere we will be:

Best Western near Torrance – lateJan 4^th, Jan 5^th, and till noon Jan 6^th

Periodic meetings and Friday evening dinner meeting with Freda M. et al.in Torrance, CA Area

Marriott Hotel, Costa Mesa – Friday evening Jan 6^th,Saturday Jan 7^th, Sunday Jan 8^th, check out on Monday,January 9^th.

Saturday: All day in Santa Ana and speaking, at the Winter 2012Ministry Builders Conference, 9:00 AM., Saturday, January7th, Faith CommunityChurch, 2147 Oak Street, Santa Ana, CA 92707. Details: ACADC.org.

Wyndham Hotel, Costa Mesa – Monday Jan 9^th and checkingout Fri Noon Jan 13^th

Monday:

Speaking at The Hiding Place dinner and meeting, at Cri-Help Bingo Hall,8330 Lankershim Boulevard, North Hollywood, CA 91605.

Monday evening Jan 9^th [Dinner 5:30 – 6:30 P.M. free]; Worship andSpeaker begin at 7:00 PM. Contact Phone # 562 266 3024.

Tuesday:

Meeting with Dan Stoner at 10:00 AM.

Meeting with Nikole Wood at 1:00 PM.

Thursday:

TV filming with Responding Ministries with Rev. Jerry Liversage, CostaMesa, Thursday, Jan 12^th most of the day.

Marriott Hotel, Costa Mesa, Friday afternoon Jan 13^ththrough 3:00 PMnoon Jan 14^th. Departing LAX, Saturday, Jan 14^th,5:05 PM

Available to meet onSaturday up to 2:00 PM

Third, we are alreadyarranging meetings with leaders at Torrance, Thursday and Friday, January 5thand 6th

With Speakers andLeaders at Santa Ana all day Saturday, Jan 7^th

With

Mario Zamorano – aspossible, and at The Hiding Place Meeting Monday Evening Jan 9^th

With Jerry Liversage –at Responding Recovery filming – most of Thursday, Jan 12^th.

Fourth, stillendeavoring to arrange meetings with the following:

Mario Zamorano

Dr. Robert Tucker

Bob Noonan

Roger Mc Diarmid and Pastor Joe Furey

Dr. Mike Belzman

Dr. Jens Christy

Dr. John Townsend

Pastor Randy Moraitis

Tim and Kelli White of excons

Rev. John Baker and his son

Nikole Wood

David Roman

Rev. David Stoop

Steve Arterburn

Bobby Nicholl

Others who would like to help with International Christian Recovery CoalitionConferences in May, with interviews and outreach, and with recovery projects.