AA Minority Report 2013 - Appendix 1a Dick B

Appendix 1a Dick B.

The first of fifteen appendices to the AA Minority Report 2013

AA Minority report 2012 (continued)(5)

“The assertive leadership in protection of “our common welfare” was well demonstrated by Bill W, the “trusted servants” involved with Chuck D. in 1958 and recently by those in the Toronto intergroup in Canada:

“Toronto’s A.A. Intergroup Bounces Atheists after Spirited Battle” by Dirk Hanson, The Fix, 06/06/11, issue 141:

http://www.thefix.com/content/does-aa-need-god

“Is There A Place For Atheists in Alcoholics Anonymous? – A long-simmering feud is spreading around the world, after one AA establishment voted to expel two atheist/agnostic groups in Canada” by Jesse Beach, The Fix 14/06/11: http://www.alternet.org/story/151294/is_there_a_place_for_atheists_in_alcoholics_anonymous?akid=7112.275856.JI6Ij2&rd=1&t=5

No doubt the courageous Toronto “trusted servants” have received plenty of “accusations…… gobs of rumour, gossip and general scuttle-butt” (Concept IX), perhaps attempts to twist warranty five “incitement to public controversy,” to try and throw them off beam. However, although it is unfortunate this matter has gone public, when compared to the incitement to public controversy caused by the behaviour in cult groups described in the Washington Post and The Independent, and the potential incitement to public controversy to be caused by A.A groups re-writing the A.A. program, each according to their dictator’s own sundry ideas, personal beliefs and prejudices, the article does show A.A. (In Canada at least) to have a legitimate organised structure with a duly elected responsibility and authority, rather than a headless anarchy.

“Salute to Canada – Our congratulations and thanks to Canada; no finer AA exists.” (Bill W. May 1951, Language of the Heart page 191)

For an A.A. group to re-write the Twelve Steps is to violate Tradition 4 (Long Form).

“For instance no group or intergroup could feel free to initiate, without consultation, any publicity that might affect AA as a whole. Nor could it assume to represent the whole of Alcoholics Anonymous by printing and distributing anything purporting to be AA standard literature” (Bill W. A.A. Grapevine March 1948,  Language of the Heart page 81).

“Our literature is a principle means by which A.A. recovery, unity, and service are facilitated” (Concept XI).

“And again, “Some [of the Washingtonian local groups] dipped into their treasuries to finance their own publications. There was no overall editorial policy……We are sure that if the original Washingtonians could return to this planet they would be glad to see us learning from their mistakes…… Had we lived in their day we might have made the same errors. Perhaps we are beginning to make some of them now.” (Bill W. AA Grapevine August 1945. Language of the Heart page 5) http://en.wikipedia.org/wiki/Washingtonian_movement

However, the principle applied to the atheist-agnostic groups in Toronto ought to be applied to any dual purpose group presenting itself as an “on your knees pray to God” Christian “early AA” - neo Oxford Group, or any other religion:

“Some years ago, numbers of AAs formed themselves into “retreat groups” having a religious purpose. At first they wanted to call themselves AA groups of various descriptions. But they soon realized this could not be done because their groups had a dual purpose: both AA and religion”. (Bill W. AA Grapevine February 1958; Language

of the Heart page 222).

“Speaking for Dr. Bob and myself I would like to say that there has never been the slightest intent, on his part or mine, of trying to found a new religious denomination. Dr. Bob held certain religious convictions, and so do I. This is, of course, the personal privilege of every A.A. member. Nothing however, could be so unfortunate for A.A.’s future as an attempt to incorporate any of our personal theological views into A.A. teaching, practice or tradition.” (Bill W. AA Comes of Age page 232)

“Beyond a Higher Power, as each of us may vision him, A.A. must never, as a society, enter the field of dogma or theology….. Lest we kill our usefulness by being bogged down in theological contention” (Bill W. Letter 1954, As Bill sees It page 116)

“This was the great contribution of our atheists and agnostics. They had widened our gateway so that all who suffer might pass through, regardless of their belief or lack of belief.” (Bill W. A.A. Comes of Age page 167)

“The atheist may stand up in an A.A. meeting denying God, yet reporting how he has been helped in other ways”….. we make no religious requirement of anyone…..In this atmosphere the orthodox, unorthodox, and the unbeliever mix happily and usefully together” (Bill W. “Pass it On page 172-173)

We wonder if the motivation behind the Toronto atheist group’s actions is out of a sense of insecurity arising from the influence of Traditions 4, 6 and 12 violations; the missionaries of the dishonest rendering of AA’s history by fundamentalist Christian authors emanating from the USA; Dick B. Joe McQ and Wally P.

Extracts from “By the Power Of God, A Guide to Early A.A. Groups & forming similar Groups Today” by Dick B:

“Of course the A.A. of yesteryear is truly gone forever. There is no Dr. Bob – physician, Bible student, ‘Prince of Twelve-Steppers,’ ambassador for Christ. There is no loving Anne Smith,- ‘Mother of A.A.’ ‘Founder’ nurse, evangelist, employment agent, and dispenser of ‘spiritual pablum’[sic] … …There is no quiet time…. where the Bible is studied,…prayer is made to God……. “(page xiii)

“There is a Good Big Book/Bible study group in California……There is also a ‘Safe to Talk about Jesus meeting’…….There is a Big Book/Bible study meeting in Florida. There are spiritual retreats for AAs and their families in at least seven locations in the United States and one in England.” (Page xiii)

“So also ‘Absolute purity.’…. And if thy right eye offend thee, pluck it out…. (Page 42)

And – ‘Absolute unselfishness’….So likewise who ever he be of you that forsaketh not all….” (Page 42)

“And ‘Absolute Love’ A new commandment that I give unto you that ye love one another …” (Page 42)

“Carrying the Message…As part of AAs Twelfe [sic] Step…And he[Jesus] said unto them….”(Page 189)

“Possible Approaches in Meetings 1. Listening to the readings of scripture. Perhaps segments of the Oxford Group book, How to read the Bible [Roger Hicks, How to read the Bible (London: Moral re- Armament, 1940)]” (Page 215)

“Alcoholism can be cured. Today’s people have just changed the language to satisfy the unbelievers” (page 233)

Dick B’s Alcoholics Anonymous History website: http://www.dickb.com/index.html

Extracts from “Back to Basics Alcoholics Anonymous Beginners meetings” by Wally P:

“In order for the process to work, newcomers need to be matched up with A.A. members who are willing to guide them through the four one hour sessions……..Newcomers do not attend beginners’ meetings alone, they are accompanied by their sponsors/sharing partners…..

For the Newcomer: 1.Your primary obligation is to attend all four sessions…. 2. We will read the appropriate parts of the ‘Big Book’ to you…. (Page 38)

“It is time to assign sponsors or sharing partners to those who need them. Will the newcomers please stand. These are the people who are about to take the Twelve Steps” (Page 39)

“Next the author instructs us to check what we have put on paper. Here the sponsor or sharing partner can be very helpful: Check…When in doubt and when it is important, what does another person who is working two way prayer think about this thought or action? .... Talk over together what you have written…Tell each other what guidance has come. This is the secret of unity….Then the author explains, to what many of us, is the most difficult part of all …Obey... Carry out the thoughts that have come. You will only be sure of guidance as you go through with it… [How to listen to God, p3]” (page 120)

“It is time to make a commitment to working with others…please stand. This is the Twelfe [sic] Step question ‘Will you carry the message to other alcoholics?’ please answer, one at a time, ‘yes’ or ‘no.’ After you have answered, please be seated. [Have each newcomer answer the question]” (page 146)

The following are some early A.A. definitions of God and prayer, by what some of today’s Back to Basics, “original A.A”., “On your knees” missionaries might call the “Original AA members” or “The first One Hundred”, “Big Book Authors,” “founders”:

“Most of us in Akron didn’t like all this praying…….We’d had enough of it in the Oxford Group. I still don’t like praying in A.A. I don’t like the Serenity Prayer. New York brought it in, and we resented it. We thought they were bringing back the Oxford Group” (1942, Oscar W. Early Akron A.A. group member) (Dr. Bob and the Good Old Timers, page 271)

1937: “And their concept of a Higher Power was different from that of the groupers, who were not prepared to accept light bulbs and Third Avenue buses as examples of “God as I understand Him .………… This, too, was an attitude that represented a fundamental difference between the A.A.s and the Oxford Groupers. A.A.s were more and more inclined to allow newer members to arrive at a concept of a Higher Power in their own time and manner.” (Pass It On, page 161)

“Try to find your own God – As you understand Him.” (Quote of Dr. Bob) ( Dr. Bob and the Good Old Timers, page 281)

1940: “ At his time – January – 1940 he wasn’t making you get out of bed to pray on your knees, to pray with you, I’m not sure that would have worked too well with me.” A recollection of Dr. Bob by John S. (Dr. Bob and the Good Old Timers, page 276)

1941:”Any concept of the Higher Power is acceptable. A sceptic or an agnostic may choose to think of his inner self, the miracle of growth, a tree, man’s wonderment at the physical universe, the structure of an atom, or mere mathematical infinity. Whatever form is visualized, the neophyte is taught that he must rely on it, in his own way, to pray to the power for strength.” (Jack Alexander article about AA , page 19)”

Comment: Toronto AA is an example of a pro-active service structure rather than a moribund one; this is what is meant by “leadership”. Here also is illustrated the necessity of a “canonical” literature within AA (ie. conference approved) which establishes the foundation both for our programme of recovery and the constitution of our society. Without these we are simply directionless and clueless – or as it might be put - just another bunch of drunks! Similarly the formation of “dual purpose” groups (of whatever denomination or type) by definition creates an “outside affiliation” and therefore (under Tradition 3) excludes these from further participation within the AA service structure (which will necessarily entail de-listing of the group and removal of its members (qua “group” membership) from service structure participation (and where necessary appropriate notification to outside agencies to that effect under Warranty Five, Concept 12) etc – but which does not affect in any way the right of each individual to be a member of AA as such ie. the only requirement for membership is a desire to stop drinking).

Finally – and very very briefly:

Dick B – a revisionist (and flawed) perspective of AA history with a Christian agenda.

Wally B – yet another version of doing the programme by “rote”. No thinking required here!

'Nuff said

Cheerio

The Fellas (Friends of Alcoholics Anonymous)

Fundamentalism

“Trysh Travis gives an account of the growth of the fundamentalists’ resistance to what they saw (and see!) as the dilution of AA’s message by liberals in her book “The Language of the Heart: A cultural history of the Recovery Movement from Alcoholics Anonymous to Oprah Winfrey” (University of North Carolina Press; 2009) viz: “Probably the largest body of traditionalist literature in circulation today takes the form of what might best be called sobriety guides – books and workbooks intended to move readers through the Steps, to deepen their understanding of the Big Book, and, above all, to increase the quality and durability of sobriety by aiding them in the surrendered life. … Their publications typically derive from or are intended to work in concert with talks by seasoned members, who travel (the United States) offering workshops on how to implement the insights they have committed to print; audiotapes of their talks form an important complement to their printed works. Sobriety guides are not monolithic – some, for example, make an explicit case for Bible study while others are more ecumenical – but their authors generally share the characteristics associated with the mid-western, mid-century version of AA, and incorporate reprinted pamphlet material from that place and time alongside original writing, charts and diagrams”. (Here her footnote says: “Joe McQ, of Little Rock, and Charlie P, of Maysville, Arkansas, who began to travel and promote their ‘Joe and Charlie Curriculum’ in the mid-1980s, are perhaps the best known of the traditionalist sobriety guide-authors [other authors named are Searcy W, Wally P, Clifford B, Myers R, Paul O and the born-again evangelist Dick B] ). She adds, “The audience (for this literature etc) has grown since the late 1990s, when the internet began to provide traditionalist authors and their partisans an efficient means of communication and a highly visible platform. Websites like Silkworth.net, The Primary Purpose Group, AA Big Book Study Group and GSO Watch (!) to name only a few, promote traditionalist authors alongside The Little Red Book and 24 Hours a Day. While such sites differ in the degree of vitriol (sic) that they hurl at the dominant AA culture, all of them tout amateur publications as counterweights to a cultural mo(ve)ment in which ‘the Language of the Heart has gotten all tangled up with drugs, pop psychology, clinical terminology, and emotionalism’. (Jim H) … According to Mitchell K, during the 1990s they (the fundamentalists) also helped support the creation of a growing movement [of] ‘underground’ meetings. As in early mid-western AA, admission is carefully controlled: ‘they are not advertised; and attendance at them is by invitation only. One has to be ‘sponsored’ into them … [and they] are open for alcoholics and their families only’. This rigor, Mitchell K argues, counteracts official AA’s misplaced ‘desire to help the greater number of people,’ which has ‘led to lower expectations and to diluting of the message to make it more palatable’.”

As I wrote in “Share” magazine (July 2007), these extra-mural, by invitation only workshops, Step weekends etc are a pestilential nuisance, setting member against member and sowing conflict among groups.”

LAURIE A.

(our thanks as usual to this AA member for their contribution)