Dick B.
discusses: "'Old-School' Recovery Procedures That Were Recommended and
Used." Topic of the December 24, 2013, episode of the "Christian
Recovery Radio with Dick B." show. www.ChristianRecoveryRadio.com
Dick B.
© 2013 Anonymous. All rights reserved
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Recommended and Used" on the December 24, 2013, episode of the
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Introduction
As
2014 nears, I look at 24 years of research and 46 books on the history of A.A.
and the Christian Recovery Movement. We've defined the Christian origins of the
recovery movement. We've defined the Christian upbringing of A.A. cofounders
Bill W. and Dr. Bob. We've related how the first three AAs got sober before
there was a Big Book; before there were 12 Steps or 12 Traditions; and before
there were drunkalogs or meetings like today's. And we have unearthed the seven
principles and 16 practices of the early Akron A.A. "Christian
fellowship" founded in 1935. Now we focus on just how the remarkable
program of early Akron A.A. put Alcoholics Anonymous on the map with its
astonishingly-simple recovery program. Today we look forward. How do we know that
suffering souls can recover using the Christian methods of yesteryear? One
answer can be found in the observations of how similar the Christian recovery
techniques were that preceded the early Akron A. fellowship program. So this
evening, we will review with you the comments that recovery experts were making
and which have applicability to A.A. then and now. And these are the topics:
(1) The five basic ideas that describe the successes of The Salvation Army. (2)
The simple recovery steps the first three AAs took. (3) Frank Amos's February
1938, seven-point summary of the early A.A. "Christian fellowship"
program in Akron. (4) The six observations of Dr. Silkworth as he described the
A.A. ideas for success. (5) Ten elements that can be observed in 12 Step
programs today and which will bring "old-school" A.A. techniques
back to the fore to the blessing of all
the affected and of the afflicted who still suffer.
Synopsis
Old School
Recovery Procedures That Were Recommended and Used
• Salvation Army: 29 Lectures at Yale
Summer School of Alcohol Studies, 1945
Rev.
Francis W. McPeek, Executive Director, Department of Social Welfare, Federation
of Churches, Washington, D.C., at pages 414-415: “Much work was done in city
missions and particularly by the Salvation Army. The Army, however, has focused
its efforts on the conversion experience. Generally speaking, the Salvationists
have capitalized on the same techniques that have made other reform programs
work:
(1) Insistence on total abstinence.
(2) Reliance upon God.
(3) The provision of new friendships among those
who understand.
(4) The opportunity to work with those who
suffer from the same difficulty.
(5) Unruffled patience and consistent faith
in the ability of the individual and in the power of God to accomplish the
desired ends.
• The
First Three AAs Got Sober and Were Cured Before There Were Any Steps,
Traditions, Big Books, Drunkalogs, or Meetings Like Those Today.
Their
simple admission of defeat, willingness to heed the principles of the
Bible, surrender to the power and love
of God, and help others get well were all it took to turn things around, be
cured, serve and glorify their Creator, and bring newcomers to the fold..
(1) Bill Wilson believed in God, extensively
studied the Bible, was raised in Christian churches and Academies, became a
born again Christian at Calvary Mission, sought a vital religious experience at
Towns Hospital by calling on the “Great Physician” and crying out to God for help. Bill’s belief in God
returned. Bill had a vital religious experience at Towns Hospital, was cured,
and resolved to serve others as his old friend Ebby Thacher had served him.
(2) Dr. Bob had been immersed in Christian
upbringing, the Bible, prayer meetings, Quiet Hour, reading and discussing
Christian literature, living with other Christians, and witnessing. He finally
turned to prayer for God’s help, had his prayers answered through Bill Wilson’s
visit, and dedicated himself to developing a simple program for others and
helping them. Five thousand of them!
(3) Bill D., A.A. Number Three, was a
Christian, a church deacon and Sunday school teacher who believed in God,
prayer, church, Bible study, and seeking God’s help. When he did so, he was
instantly cured and became the element that constituted the first A.A. Group
founding on July 4, 1935..
• The
Christian Technique That Rockefeller
Agent Frank Amos Found in Akron and Summarized on Page 131 of DR. BOB and the
Good Oldtimers
Following
his visit to Akron in February 1938, Frank Amos, John D. Rockefeller, Jr.'s
agent, summarized the original Akron A.A. “Program” in seven points. Here are
those points, as quoted in Dr. Bob and the Good Oldtimers:
• An alcoholic must realize that he is
an alcoholic, incurable from a medical viewpoint, and that he must never drink
anything with alcohol in it.
• He must surrender himself absolutely
to God, realizing that in himself there is no hope.
• Not only must he want to stop
drinking permanently, he must remove from his life other sins such as hatred,
adultery, and others which frequently accompany alcoholism. Unless he will do
this absolutely, Smith and his associates refuse to work with him.
• He must have devotions every
morning—a “quiet time” of prayer and some reading from the Bible and other
religious literature. Unless this is faithfully followed, there is grave danger
of backsliding
• He must be willing to help other
alcoholics get straightened out. This throws up a protective barrier and
strengthens his own willpower and convictions.
• It is important, but not vital, that
he meet frequently with other reformed alcoholics and form both a social and a
religious comradeship.
• Important, but not vital, that he
attend some religious service at least once weekly.
• W.
D. Silkworth, M.D., A New Approach to Psychotherapy in Chronic Alcoholism,
Journal Lancet, July 27, 1939 (Silkworth biography p.158)
How
do so many gravely involved people remain sober and face life again, he asked.
And these were his answers.
(1) One powerful factor is that of
self-preservation. These ex-alcoholics frequently find that unless they spend
time in helping others to health, they cannot stay sober themselves. Strenuous,
almost sacrificial work for other sufferers is often imperative in the early
days of recovery. Their effort proceeds entirely on a good will basis.
(2) The principal answer is: Each alcoholic
has had, and is able to maintain a vital spiritual or “religious” experience.
This so-called “experience” is accompanied by marked changes in personality.
There is always, in a successful case, a radical change in outlook, attitude,
and habits of thought
(3) The essential features of this new
approach have been effectual in something like half of all cases upon which it
has been tried. The essential features are:
(a) The ex-alcoholics capitalize upon a fact
which they have so well demonstrated, namely: that one alcoholic can secure the
confidence of another in a way and to a degree almost impossible of attainment
by a non-alcoholic outsider.
(b) After having fully identified themselves
with their “prospect” by a recital of symptoms, behavior, anecdotes, etc.,
these men allow the patient to draw the inference that if he is seriously
alcoholic, there may be no hope for him save a spiritual experience.
(c) Once the patient agrees that he is
powerless, he finds himself in a serious dilemma. He sees clearly that he must
have a spiritual experience or be destroyed by alcohol.
(4) This dilemma brings about a crisis in
the patient’s life. He finds himself in a situation which, he believes, cannot
be untangled by human means. He has been placed in this position by another
alcoholic who has recovered through a spiritual experience. They can penetrate
and carry conviction where the physician or clergyman cannot. Under these
circumstances, the patient turns to religion with an entire willingness and
readily accepts, without reservation, a simple religious proposal. He is then
able to acquire much more than a set of religious beliefs; he undergoes the
profound mental and emotional change common to religious “experience.” Then,
too, the patient’s hope is renewed and his imagination is fired by the idea of
membership in a group of alcoholics where he will be enabled to save the lives
and homes of those who have suffered as he has suffered.
(5) [Here Silkworth demonstrates an affinity
in 1939 to Wilson’s “any god” or “higher power” even though in 1934, he had
told Bill and others that Jesus Christ could cure him. Silkworth
says:] “The fellowship is entirely indifferent concerning the individual manner
of spiritual approach so long as the patient is willing to turn his life and
his problems over to the care and direction of his Creator. The patient may
picture the Deity in any way he likes.”
(6) . If the patient indicates a willingness
to go on, a suggestion is made that he do certain things which are obviously
good psychology, good morals and good religion , regardless of creed:
(a)
That he make a moral appraisal of himself, and confidentially discuss his
findings with a competent person whom he trusts.
(b)
That he try to adjust bad personal relationships, setting right, so far as
possible, such wrongs as he may have one in the past.
(c)
That he recommit himself daily, or hourly if need be, to God’s care and
direction, asking for strength.
(d)
That , if possible, he attend weekly meetings of the fellowship and actively
lend a hand with alcoholic newcomers.
Our Summary—Based in Part on the
Foregoing Observations--Elements of Recovery That Were Effective Before
Wilson’s New Version Twelve Step Program. They Were Reported to Others With
Care—Particularly in the Personal Stories of the A.A. Pioneers. They Can Bring
Today’s Twelve Step Fellowships, Their “Solution,” Their Clear References to
“the God of the Scriptures,” Their Former References to “Cure,” and Their Moral
Precepts Together. These can Enhance Approaches to the Newcomer. And they Can
Honor The Principles of Guidance and Forgiveness, and Making Amends that Can
and Do Lead to a Life that is abundant, eternal, and healthy.
1,Qualifying
newcomers: (a) Define an alcoholic, Big Book, 4th ed., pp. 30, 44, and the
Twenty Questions Test. (b) Exchange stories to qualify newcomer. (c) Make clear
that he must want to quit permanently, and never drink or use again. (d) Be
sure he knows he must go to any lengths.
2. Insist on medical exam, detox, or
hospitalization.
3. Introduce him to the abc’s – making
certain he believes in God and wishes to come to Him through Jesus Christ. And
does so. Point out that early A.A.’s basic ideas came from the Bible and early
AAs believed the answers to their problems were in the Bible – particularly
Jesus’s Sermon on the Mount, the Book of James, and 1 Corinthians 13—being
practiced by First Century Christian, and described in the Book of Acts.
4. Make certain he knows he can get well
for good when he makes a decision to entrust his life to the care, power, and
love of God. Introduce him to daily prayers of thanks in the name of Jesus
Christ; prayers asking removing alcohol and drugs and temptation from his life;
and prayers helping him to live the precepts of Sermon, James, and 1
Corinthians 13.
5. Orient him by (a) Introducing him to
the 7 point A.A. program, and its 16 practices. (b) Explaining that in 1939 a
new version was introduced in the Big Book and 12 Steps. (c) Showing him the key “Conference-approved”
literature – 1st ed. Big Book; DR. BOB and the Good Oldtimers, The Co-Founders of Alcoholics Anonymous
(Pamphlet P-53) (d) Urging a daily quiet time with God, including Bible reading,
prayer, asking forgiveness, giving thanks, and requesting guidance and peace.
6. Have him commit to helping others
immediately to get straightened out and doing so from the beginning.
7. Take him through the 12 Steps as soon
as possible, using the Our Faith Legacy Guidebook. Explain at that time the
following operative idea in each step (1 ) Conceding he is licked and needs
God’s help. (2) Believing God has given him the spirit of power, love, and a
sound mind—claiming soundness of mind in avoiding addictive substances and the
consequences. (3) Trusting in God. (4) Cleaning house—removing resentment,
self-seeking, dishonesty, and fear. (5) Confessing sinful conduct to God,
another human being, and himself. (6) Convincing himself that he needs God’s
help to recognize and reject sinful conduct. (7) Renewing his mind to walking
by the spirit instead of by way of the flesh. (8-9) Making a list of harms to
others, and making amends. (10) Daily reviewing of sins, asking forgiveness,
checking for sins, confessing them, resisting and ceasing them with God’s help,
amends, walking in love. (11) Checking before bed for sins, asking forgiveness,
planning change that night, asking guidance in the morning, attending to
religious observances in the day, and pursuing the peace of God instead of
strife. (12) Making sure to help others and participate fully in the
fellowship. Keeping in mind the sins to be avoided, the temptations to be
resisted, and the love to be
amplified.
8. Living First Century Christian
Fellowship daily and together – In
company with like-minded believers, prayer together, Bible study together,
breaking-bread together, living together if possible, healing others in the
name of Jesus Christ, witnessing, leading others to God through Christ,
increasing the number of believers.
9. Speaking, sponsoring, serving, studying
daily to carry the real message of being licked, surrendering to God, asking
God for help and obeying Him, understanding Proverbs 3:5-6, the Four Absolutes,
prayer, Bible study, the renewed mind, and walking by the spirit claiming that
the Father delivered him from the power of darkness and translated him into the
kingdom of His Dear Son so that he could relate to the verse: “Ye are of God,
little children, and have overcome them because greater is he that is in you
than he that is in the world.
10. Remembering that the newcomer is usually
a sick person needing patience, kindness, love, God’s wisdom, the Bible’s
principles, and the service of others.
