A.A. Grapevine, November 1962, Vol. 19 No. 6

ONE of the fine old groups in my area is having a discussion meeting at which the subject is "My Idea of the Ideal AA Group." This is a group which I am seldom able to attend, but this challenging subject has moved me to a lot of reflection. Since I cannot go to the particular meeting I am going to record my random thoughts on paper, at least for my own benefit.

Here are my notions about the ideal AA Group:

1. It should have lots of George. You know George. He is the fellow we "Let do it." He just sort of moves in quietly and does things without being asked. Who wants to come early each week to get the chairs and other things arranged, frog up a pot of coffee for the ones who may want a spot before the meeting, and do a score of other little chores? Who wants to hang around each week to mop up, turn out the lights and lock the door? George does it. He is cheerful, eager and friendly. Probably he is the only one who has spoken to each and every one in the room before the meeting breaks up. And is he appreciated? When we talk in high sounding phrases about developing a fine sense of giving without hope of reward, why not save our breath and just point our index finger at George? You know something? He's the happiest guy around.
2. There should be a liberal sprinkling of dedicated old-timers--the finest symbols we have of what we like to call "good solid AA." They are the living proof to us all that this thing really works. Their mere presence inspires us all. They need our help too, let's not forget. They know better than do we, that this ailment of ours is chronic and incurable. That's why they are with us. Are we properly grateful to them?
3. There should be a sprinkling of dedicated high quality Twelfth Step workers, for to them we owe the constant trickle of newcomers. Why do they do so much sponsoring? Just because they are at all times ready, willing and able? No! It's because they have learned that we are helped through helping others, in direct proportion to the quality and effectiveness of the help we give. And so, when people begin to think of "Who would be a good man in this situation," it's one of these.
4. There should be a steady trickle in that precious stream of newcomers. What could we possibly do without them? Where would we be without the Twelfth Step? In them we see the slow but certain miracle take place all over again under our very eyes. As we watch and help them grow, we literally start at the bottom of the ladder and each time we take those steps again our footing is a little surer, our understanding a little deeper and our surrender a little more complete. Only in this way do we make any progress at all.
5. There should be a plentiful supply of excellent leads by people of varying periods of sobriety, diverse drinking experiences, high and low and medium bottom drunks and other distinctive characteristics--our leads, with the frank testimony of our members, represent the crux of our success.
6. There should be a liberal sprinkling of serious minded, deep thinkers about our program. They make the comments that represent the frosting on our excellent cake. They induce us all to think and meditate and try to broaden our understanding. That is a must if we would make progress. Continuous striving for truth and understanding does not lead to all the answers but it does mean progress toward two other attainable goals. One is a knowledge of our true selves and hence some degree of humility. The other is that when we reach a maximum in understanding we know how very much we shall never understand. From there our faith and surrender can really take over. But we need these thoughtful people as a reminder, to keep us thinking.
7. There should be a group atmosphere which approaches perfection in tolerance, kindliness and understanding. The kind of atmosphere in which the sober alcoholic feels completely happy and at home. The kind of atmosphere in which each one keeps saying over and over to himself, subconsciously perhaps, "Here I belong."

These are only a few of the attributes that I think of for the ideal group. And it occurs to me that I wouldn't fit at all. All these people would be further along than I am on the high road to sobriety. I might begin to think that I was as good as they were. I couldn't afford that. Who would I help? How could I stay sober without helping others?

Then too, on leads, I have found that I am helped by the lead that's off the beam. And what about the trouble makers? Could there be an AA group without one now and then? Would an AA group seem homelike if there wasn't an occasional brush fire to put out? I don't know. I'm confused.

C. R.
Ashland, Ohio

Mark David Houston, died suddenly on February 19, 2010. He was 63.

Mark was born in Iowa on October 14, 1946. One of four boys, Mark spent his childhood years working on his family's farm in Corydon, Iowa. Mark's accomplishments include: U.S. Army Vietnam Veteran, BA - University of South Dakota, Director of Admissions - La Hacienda Treatment Center, Hunt, Texas, CEO - Burning Tree, Kaufman, Texas In July of 2006, Mark founded the Mark Houston Recovery Center (MHR) outside of Austin, Texas in order to provide a safe and secure environment in which he could lead adult men out of the debilitating grip of drug and alcohol addiction, and into lives of permanent sobriety and abundance.

In October of 2009, Mark opened a similar facility for women outside of Austin. Mark's vision spread throughout recovery circles worldwide. He was called upon to speak and do workshops on the 12 Steps throughout the United States and Europe. In 2004, Mark co-authored a book called "A Twelve Step Journey to Self-Transformation" which is a recant of his personal experiences in working the 12 Steps with a man named Floyd. Mark continued to work directly with alcoholics and addicts, as well as their families, on an individual basis both in his community and at MHR until his death. Mark will be well remembered for devoting his life to ending the suffering of alcoholics, addicts, and their families.

Mark was preceded in death by his parents, Robert Charles Houston and Iola Marlus Johnson Houston. He is survived by his son, Chad Winters; aunt, Lavonne Skiye; brother Earl Torger Houston and wife Jane; brother Richard Lowell Houston and wife Pamela; brother, Nels John Houston; and cousin, Grant Jordan and wife Martha. In lieu of flowers, kindly donate to your local intergroup chapter of Alcoholics Anonymous.

There will be a memorial service for Mark Houston on Sunday, February 28, 2010, from 2:00 p.m. - 5:00 p.m. at the Austin Music Hall, 208 Nueces St., Austin, TX 78701.

Post Script: The Southern Ontario Cocaine Anonymous Convention was fortunate to have Mark Houston speak at their 2009 Convention. Here are two outstanding messages of hope and recovery delivered by Mark Houston.

Mark H. (Texas) 10, 11 & 12 Launching Pad to the 4th Dimension

Mark H. (Texas) Keynote Speaker

Here is a letter published in the AA Grapevine, December 1999, Vol. 56 No. 7 from an AA member who expressed confusion over the phrases "recovered" versus "recovering" alcoholic:

At several meetings lately old-timers have been saying they are "recovered alcoholics." The Big Book states: "It is easy to let up on the spiritual program of action and rest on our laurels. We are headed for trouble if we do, for alcohol is a subtle foe. We are not cured of alcoholism" (p. 85). To me, "recovered" means cured, and if I'm cured, I can drink socially and not get drunk. Doesn't saying we're "recovered" give us a false sense of security? Is this a lifelong program of recovery or is there a point at which I'm recovered? I've talked about this at several meetings, and had lengthy talks with old-timers, and now I'm totally confused. Help!

William E.
Farnham, New York

Published in the AA Grapevine, April 2000, Vol. 56 No. 11 were the responses from readers to the question of being a "recovered" alcoholic versus a "recovering" one:

Concerning "recovered" vs. "recovering," there can be no confusion if we accept the Big Book as our basic text for recovery (p. xi).

The division in AA is deeper, however, than a disagreement over two words. There are in fact two camps in AA today. The first is the message of recovery documented in the Big Book as given us by our founders. The second is the New Age message which began infiltrating our AA rooms several decades ago and has become accepted by many if not most of our members. Its roots originate in treatment centers and rehabs.

In direct contradiction to the Big Book, New Agers tell us we'll "never recover," "always be recovering," and "never get well." The message from Bill W. and the first one hundred recovered alcoholics (p. xiii) uses the word "recovered" approximately twenty-three times; "recover," twenty-eight; and "recovering," only twice, and then in the context of the newcomer.

We never become cured from the physical allergy. Once we take a drink the phenomenon of craving will be triggered. This is what it means to say "we are not cured from alcoholism" (p. 85). But once we become recovered, the mental obsession to drink is removed. The physical allergy is rather a moot point. We now do not have to take that first drink. Being recovered is conditional. We remain recovered by staying in fit spiritual condition (p. 85).

Bill F.
Hyattsville, Maryland

Is part of the difficulty with "recovered vs. recovering" a result of the mixed message I keep hearing? When I was new in AA, they said I was sick, but I could get well if I would apply the AA principles on a daily basis. By doing so, I haven't had a drink since my first meeting over sixteen-and-a-half years ago. That doesn't mean I'm cured. It does mean, however, that I can no longer blame my aberrant actions on "alcoholism," "my disease kicking in," "my alcoholic mind," or anything else.

Today, I hear that we are "always sick," with an emphasis on problems. I'm so glad I got a lot more hope than that at my first few meetings. Sometimes I have to sit and scratch my head when I hear members talking about "continuing recovering" after ten, fifteen, or twenty-plus years of sobriety. Have they never read the Big Book or taken the Steps? Have they not found a Higher Power that will solve their problem?

I believe the process continues for a lifetime; there are no vacations or breaks. I cannot do it alone and found help through God, the group, and good sponsorship. The words of hope I heard still ring loudly for me. I remain thankful that those early members had the courage to speak up for their convictions to help convince me there was a real answer to alcoholism.

Gary K.
Parker, Colorado

Having heard numerous discussions on recovering vs. recovered, I prefer to focus on a different concept: "permanent recovery," as used in the Big Book. For a vital requirement of this condition, see p. xvii.

Bill P. Gulfport, Mississippi

I believe I have an obligation to carry the unequivocal message that complete recovery from alcoholism is not only possible, but probable, provided I'm willing to go to any length to achieve it. Now for the big question: when can an AA member claim to be fully recovered? The answer to this question can be found only in the heart, soul, and conscience of the individual, and is based on the quality, not quantity, of one's sobriety. When one is recovered, one will know it. Ultimately, the great promise of AA for me is permanent recovery from alcoholism, which is contingent upon a constant state of grace being granted by my Higher Power. I can exist in this state of grace on a daily basis, and thus remain "recovered," as long as I stay surrendered to alcohol and practice the Twelve Steps in all my affairs.

Larry P.
Hudson, New Hampshire

It is my belief, and that of one of the old-timers (forty-plus years) at my home group, that at some point, we recover from the seemingly hopeless state of mind and body. This does not mean we are "cured," we are never "cured." The only solution is a daily reprieve, based on the maintenance of our spiritual condition. And we must never rest on our laurels. However, at sixteen years, I firmly consider myself recovered. Now, I can continue with the matter of living life, no longer encumbered by the swamp that I came out of. Early on, I was recovering. But through the application of the Steps, use of outside resources when needed, and the persistence taught to me early on by a man who saved my life, I am recovered!

Michael R.
Campbell, California

When I introduce myself at a meeting I simply say: "My name is Jim--and I'm an alcoholic." But when I introduce myself as a speaker, I call myself a "recovered alcoholic." The difference being, that when I'm speaking I can then readily clarify my position, and lest I forget, it leads me straight to an opportunity to express my gratitude for how God and the principles of AA have brought me from an extremely hopeless state to a place of reasonable comfort and peace.

Jim M.
Bloomington, Minnesota

I prefer the past tense of "recovered alcoholic" for a couple of reasons. First, I believe that alcoholism is what has happened in my life, not what is currently happening. During the past seven years I have had heart bypass surgery, cancer, kidney surgery, and surgical repair of an aneurysm of the aorta. And here again, I recuped in fine style from each surgery--recovered if you will--and I feel great. To imply that I am still recovering from these surgeries, as well as my alcoholism, would seem to indicate there are still problems, and problems just do not exist. Secondly, heaven forbid that I would ever give a newcomer in AA the impression that he or she would normally be experiencing problems recovering from alcoholism after twenty-nine years of not drinking. In our text book, recovered is used quite extensively, starting with the forwards to each edition and throughout all 164 pages. Bill W. wrote, "Utopia, we have it with us here and now." Utopia, would that be anything less than recovered?

Don A.
Lakeview, Arkansas

What do you think about "recovered" versus "recovering"? Send us your thoughts.

Recently, at an A.A. meeting, I introduced myself and qualified by saying the following:

My name is Cameron F. and I am a member of Alcoholics Anonymous.

I say I am a member of Alcoholics Anonymous because I believe there is an important difference between being an alcoholic and being a member of Alcoholics Anonymous.

As an alcoholic, I could not stop drinking. Even when my doctor diagnosed me with liver disease, I could not stop drinking. I admitted my drinking was injurious, yet I knew, as right as the sun would rise tomorrow, I would drink again. I can't stop drinking. This is the horror and hopelessness of being an alcoholic.

Yet, here I am, as a member of Alcoholics Anonymous, many years sober! How is this possible if I be an alcoholic and everything in my experience tells me I will drink again?

Well, I found a way out. By working the Twelve Step program as described in the Big Book of Alcoholics Anonymous and living in the disciplines of Steps 10, 11, and 12 everyday, I am able to remain, almost effortlessly, abstinent from alcohol and all mind-altering substances!

I have had many spiritual experiences due to the Twelve Step program and I now know how to live without alcohol. The obsession to drink has been removed. My progressive alcoholic illness has been arrested. My alcoholic disease has been put into remission. I have recovered from a seemingly hopeless state of mind and body.

This of course is not your typical A.A. introduction. In fact, I was interrupted by the chairperson of the meeting and was told quite curtly, "we have no time for this kind of sharing" and promptly asked someone else to share.

"Hi, my name is...and I'm an alcoholic".

"Hi, my name is... and I'm an alcoholic" is of course the more traditional way of introducing oneself at a meeting. However, I have never been comfortable with this approach. The language of this approach is negative-- it reinforces the problem rather than the solution.

A description of what an alcoholic is can be found on page 44 of our Big Book which states:

"If, when you honestly want to, you find you cannot quit entirely, or if when drinking, you have little control over the amount you take, you are probably alcoholic."

An alcoholic is someone who cannot stop drinking, no matter what they do. They are beyond human aid -- they are hopeless -- powerless to stop.

How did the early members of A.A. introduce themselves when gathered together?

If you listen to recordings of the original A.A. pioneers, none of them identify themselves in this manner. If you listen to recordings of Bill W. and Dr.. Bob, you will hear that they never used this approach to introducing themselves.

If you search the A.A. Grapevine archives online, the earliest reference of member identification is: September 1944, Vol. 1 No. 4, entitled "Points of View".

"Dear Grapevine: Today I received my first copy of Grapevine, and have just enjoyed reading it through. I am a member of Alcoholics Anonymous--Quincy group." - George L., Quincy, Massachusetts

This is the approach that our Big Book of Alcoholics Anonymous suggests.

In the Forward to the First Edition of the Big Book, Alcoholics Anonymous, it defines an A.A. member as:

"WE, OF Alcoholics Anonymous, are more than one hundred men and women who have recovered from a seemingly hopeless state of mind and body."

"When writing or speaking publicly about alcoholism, we urge each of our Fellowship to omit his personal name, designating himself instead as "a member of Alcoholics Anonymous." (p.. xiii, A.A. 4th Ed.

"The only requirement for membership is an honest desire to stop drinking". (p.. xiv, A.A. 4th Ed.)

This was the unique distinction that gave A.A. such an overwhelming notoriety -- seemingly hopeless alcoholics who could not stop drinking were recovered as a result of A.A.'s simple program.

The tradition of identifying oneself at a meeting as an alcoholic is referenced in an early article from the A.A. Grapevine, March 1948, Vol. 4 No. 10, entitled, "Bottoms Up!"

"A friend who has had quite a bit of speaking experience in A.A. recently ran into an amusing situation because of the same A.A. speaking habits. He was attending a business convention of all the important bigwigs of his firm and was unexpectedly called upon to address the convention. Unprepared but unflustered, he stood up and spontaneously said, "My name is Joe Doakes and I am an alcoholic!" -- A.P.

This humorous note would seem to infer that the tradition of introducing yourself as an alcoholic started early in A.A.'s history. Are there any old-timers out there that know the answer as to why members switched from introducing themselves as "a member of Alcoholics Anonymous" to "I am an alcoholic"?

Perhaps, it was hard in those early days for someone to admit they were an alcoholic. After-all the Big Book devotes the first 43 pages to the subject of Step One. Maybe it was helpful in those early days to hear A.A. members declare themselves as alcoholics in the meetings, thereby creating a safe environment for the newcomer to declare their Step One.

Today, I do not think there much stigma attached nor resistance to announcing yourself as an alcoholic. In fact, in some societal circles such as Hollywood and the music industry that it is the trendy thing to do. From a marketing standpoint, the artists spin doctors certainly seem to exploit it to garner publicity. Remember Mel Gibson, Amy Winehouse, just to mention a few celebrity types?

Lately, I have been introducing myself as an "intelligent agent -- a spearhead of God's ever advancing creation" but that's another article.

How do you introduce yourself at meetings? As a "Member of Alcoholics Anonymous"? As a "Recovered Alcoholic"? As a "Recovering Alcoholic"?

If anyone can fight the battles of just one day then why are so many in our fellowship losing the battle daily?

Poetry, slogans, clapping for key tags, open disgusting meetings, frothy emotionalism, drunk-a-logs, and an endless stream of treatment center psycho-rhetoric flooding our fellowship with people who feel they have an entitlement to share their opinions, their problems and their issues turning our meetings into group therapy without a therapist!

This is NOT the approach the Big Book suggests, our recovery text that shows precisely how we can recover from a seamingly hopeless state of mind and body.

Our Big Book tells us: Frothy emotional appeals (interventions, nice guy/bad guy tactics, reading poetry i.e. "The Man in the Glass", Yesterday, Today & Tomorrow) seldom suffice (A.A. pg xxviii)

Let us look at one of the "scared cows" in 12 Step meetings...the poem, Yesterday, Today, & Tomorrow (Author Unknown).

There are two days in every week
about which we should not worry,
Two days which should be kept free from fear and apprehension.

One of these days is "Yesterday" with its mistakes and cares, its faults and blunders, its aches and pains.
Yesterday has passed forever beyond our control.
All the money in the world cannot bring back Yesterday.
We cannot undo a single act we performed; we cannot erase a single word we said. Yesterday is gone.

That's not what the Big Book says...

Our Big Book tells us: "We will not regret the past nor wish to shut the door on it." (pg. 83, AA)

Our Big Book tells us: "I have made a list of all persons we have harmed and to whom we are willing to make amends...Now we go out to our fellows and repair the damage done in the past." (pg. 75, AA)

The poem goes on to say...

The other day we should not worry about is "Tomorrow"
with its possible adversities, its burdens, its large promise and poor performance.
Tomorrow is also beyond our immediate control.
Tomorrow's sun will rise, either in splendor or behind a mask of clouds, but it will rise.
Until it does, we have no stake in Tomorrow, for it is yet unborn.

Does this mean we need to give up planning, it doesn't work?

Our Big Book tells us: "On awakening let us think about the twenty-four hours ahead. We consider our plans for the day. Before we begin, we ask God to direct our thinking, especially asking that it be divorced from self-pity, dishonest or self-seeking motives. Under these conditions we can employ our mental faculties with assurance, for after all God gave us brains to use. Our thought-life will be placed on a much higher plane when our thinking is cleared of wrong motives. In thinking about our day we may face indecision. We may not be able to determine which course to take. Here we ask God for inspiration, an intuitive thought or a decision. We relax and take it easy. We don't struggle. We are often surprised how the right answers come after we have tried this for a while." (pg. 86, AA)

The poem concludes with...

This leaves only one day, "Today", and anyone can fight the battles of just one day. (Maybe, BUT NOT ON PAYDAY!)
It is only when you and I add the burden of those awful eternities, Yesterday, and Tomorrow, that we break down.
It is not the experience of Today that drives people mad, it is the remorse or bitterness for something which happened Yesterday and the dread of what Tomorrow may bring.
Let us, therefore, live but one day at a time.

That's not what our Big Book says...

The Big Book says: "Many of us felt we had plenty of character. There was a tremendous urge to cease forever. Yet we found it impossible. This is the baffling feature of alcoholism (addiction) as we know it--this utter inability to leave it alone, no matter how great the necessity or the wish." (pg. 34, AA)

The Big Book says: "We alcoholics (addicts) are men and women who have lost the ability to control our drinking (using). We know that no real alcoholic (addict) ever recovers control. All of us felt at times that we were regaining control, but such intervals - usually brief - were inevitably followed by still less control, which led in time to pitiful and incomprehensible demoralization. We are convinced to a man that alcoholics of our type are in the grip of a progressive illness. Over any considerable period we get worse, never better." (pg. 30, AA)

There is a Solution - a way out!

The Big Book says:". . .our personal adventure before and after make clear three pertinent ideas:

• That we were alcoholic and could not manage our own lives.
• That probably no human power could have relieved our alcoholism.
• That God could and would if He were sought. (A.A. pg 60)

We needed to ask ourselves but one short question. Do I now believe, or am I even willing to believe, that there is a Power greater than myself? As soon as a man can say that he does believe, or is willing to believe, we emphatically assure him that he is on his way. It has been repeatedly proven among us that upon this simple cornerstone a wonderfully effective spiritual structure can be built. (A.A. pg 47)

What seemed at first a flimsy reed, has proved to be the loving and powerful hand of God. A new life has been given us or, if you prefer, "a design for living" that really works. A new life has been given us or, if you prefer, a design for living tht really works. (AA, pg. 28)

Thus was our friend's cornerstone fixed in place. No later vicissitude has shaken it. His alcoholic problem was taken away. That very night, years ago, it disappeared. Save for a few brief moments of temptation the though of drink has never returned; and at such times a great revulsion has risen up in him. Seemingly he could not drink (use) even if he would. God had restored his sanity.

What is this but a miracle of healing? Yet its elements are simple. Circumstances made him willing to believe. He humbly offered himself to his Maker then he knew.

Even so has God restored us all to our right minds. To this man, the revelation was sudden. Some of us grow into it more slowly. But He has come to all who have honestly sought Him.

When we drew near to Him He disclosed Himself to us!" (A.A. pg 57)

Published in the July 2008 BETTER TIMES, a monthly newsletter for AA Members in The Greater Toronto Area.

Myth 1: 90 meetings in 90 days. Not in our Big Book. Therefore not something the founders of our program suggested as part of the program of recovery. It may help some people but it is misleading, in that it suggests this action will help a still-suffering alcoholic recover and takes the focus off the 12 Steps. I have witnessed hundreds of members recover in 7 days or less by taking the Steps. Many have never gone to a single AA meeting, let alone 90.

Myth 2: Get a Sponsor. I have seen many recover by following the suggestions in the Big Book and none of them ever had a sponsor. Sponsorship as it is practiced today creates a human dependence, which is entirely opposed to creating a dependence on a God of our own understanding.

Myth 3: Join a Group. A group is not a Fellowship. A Fellowship venerates, cherishes and honours the newcomer. It does not celebrate those who have already achieved sobriety. A true Fellowship does not care for chips/medallions to honour recovery.

Myth 4: Don't date in the 1st year of recovery. What nonsense! This is not a suggestion in our Big Book; in fact, it says the opposite. "Once a man has recovered, he can come and go as he pleases as long as his motives are good". This myth has found its way into AA via treatment centres. Not part of the program.

Myth 5: Don't work with others until you have 5 years or more. Nonsense. The Big Book says "unless a man enlarges his spiritual life through self-sacrifice and constructive work for another alcoholic, he cannot survive the trials ahead. If he does not do this work, he will surely drink again." The Big Book tells us to work with others RIGHT AWAY.

...There are MANY MORE MYTHS I CAN SHARE with you if you have an open-mind and don't mind the truth, as opposed to most of the myths I read in the Better Times. Perhaps the name should be changed to "Better Myths" or maybe "Deceitful Times." If you read this, have even 1 ounce of integrity left in your soul, I challenge you to publish a further article about all the myths I have found that are not intended to be in our program. However, if you have no integrity left in your soul, then I welcome you to go to 90 meetings in 90 days and try to find some.

All the best -- Cora G.

By Dick B.

© 2008 by Anonymous. All rights reserved

What Is Our Real Purpose?

Is A.A. a religion? Is it a medical treatment program? Bill Wilson cautioned AAs to remember that clergymen and physicians were the "experts"; and then cautioned that AAs were merely their assistants. Is A.A. today, then, still a Twelve-Step program where the assistants emphasize love and service transmitted by one recovered alcoholic to another who still suffers? I believe it depends on how well we know our purpose.

Bill W. and Dr. Bob were very clear about the primary purpose of the Fellowship.

Bill Wilson wrote: "Our very lives, as ex-problem drinkers, depend upon our constant thought of others and how we may help meet their needs" (Alcoholics Anonymous, 4th ed., 2001, p. 20). Dr. Bob declared in his last address that our Twelve Steps, "when simmered down to the last, resolve themselves into the words love and service" (RHS, The A.A. Grapevine, 1951, p. 43). And Dr. Bob was the pioneer who devoted himself absolutely, completely, and continuously to helping others recover by the power of God.

Bill Wilson himself called his partner Dr. Bob "the prince of all twelfth-steppers." The same Dr. Bob who, to 1950, the year of his death, "carried the A.A. message to more than 5,000 alcoholic men and women, and to all these he gave his medical services without thought of charge." Alcoholics Anonymous, 4th ed., 2001, p. 171.

More specifically, Bill said this about our primary purpose and Dr. Bob's role and accomplishments in carrying out that purpose:

It had been decided that Bob would attend mostly to the questions of hospitalization and the development of our Twelfth Step work. Between 1940 and 1950, in the company of that marvelous nun, Sister Ignatia, he had treated 5,000 drunks at St. Thomas Hospital in Akron. His spiritual example was a powerful influence, and he never charged a cent for his medical care. So Dr. Bob became the prince of all twelfth-steppers" (The Co-founders of Alcoholics Anonymous: Biographical sketches: Their last major talks, 1972, 1975, p. 34).

The message here, then, is the importance of remembering from Dr. Bob's example why our Fellowship exists and the essentials for its usefulness and potential for future successes.

Here's What A.A. Literature Says about Our Purpose:

Our primary purpose is to stay sober and help other alcoholics to achieve sobriety. (The A.A. Preamble. The A.A. Grapevine, Inc.)

To show other alcoholics precisely how we have recovered is the main purpose of this book. (Alcoholics Anonymous, 4th ed., 2001, p. xiii) -

"5. Each Alcoholics Anonymous group ought to be a spiritual entity having but one primary purpose--that of carrying its message to the alcoholic who still suffers" (Alcoholics Anonymous, 4th ed., 2001, Tradition Five, p. 563)

The Documented Success Rates 75% to 93% among Pioneers Who Really Carried Out the Purpose

Numerous historical documents record that, in 1937, Bill and Bob "counted noses" and found that 40 men had achieved this record: "Of alcoholics who came to A.A. and really tried, 50% got sober at once and remained that way; 25% sobered up after some relapses, and among the remainder, those who stayed on with A.A. showed improvement" (Alcoholics Anonymous, 4th ed., p. xx. See also: RHS, p. 8; The Language of the Heart, p. 10; and Richard K., New Freedom: Alcoholics Anonymous Reclaimed). By the time Frank Amos investigated the Akron program and reported to John D. Rockefeller, Jr., in February, 1938, he could say: "The alcoholic group comprised 'some 50 men and I believe, two women former alcoholics--all considered practically incurable by physicians--who have been reformed and so far have remained teetotalers'" (DR. BOB and the Good Oldtimers, 1980, pp. 129-31). In May, 1939, Clarence Snyder started a new group in Cleveland for alcoholics only. He took with him the Big Book, the Twelve Steps, the Bible, and the Four Absolutes. Bill Wilson said that, after a year, the Cleveland group had about 30 groups; and A.A. literature reports: "Records in Cleveland show that 93 percent of those who came to us never had a drink again" (DR. BOB and the Good Oldtimers, pp. 211, 261).

Gloria Deo
(Glory to God in the Highest...)

Editor's Note: Dick B. is an active, recovered member of Alcoholics Anonymous; a retired attorney; and a Bible student. He has sponsored more than 100 men in the Recovery from alcoholism. For more about Dick B. click here.

A sad but an all too often accurate experience about the many A.A. meetings that claim to be a 12 step recovery program. What are your thoughts? Does this clip reflect some your experiences with meetings, sponsors and fellowship?

Reprinted from Mitchell K., author of "How It Worked: The Story Of Clarence H. Snyder and The Early Days Of Alcoholics Anonymous In Cleveland, Ohio" 1991.

Henrietta Seiberling Speaks Her Mind

...and the truth shall set you free...

Henrietta Seiberling was not an alcoholic. In 1933, she was a housewife with three children. But not just an ordinary housewife. She was the daughter-in-law of the founder and one-time president of the Goodyear Tire and Rubber Company. And she had much to do with the founding of A.A.

In January 1933, Harvey Sr. and his son, Russell "Bud" Firestone sponsored an appearance by Dr. Frank N.D. Buchman and his "Oxford Group team" in Akron. And, as part of the day's events, a big dinner was held at the Mayflower Hotel in Akron.

Henrietta and her son, John Seiberling, attended that first dinner and meeting as well as the balance of the meetings from January 14th through the 22nd; and, when Frank Buchman shouted to those assembled, "Get right with God," Henrietta decided to get right with God through membership in the Oxford Group.

Well, we're not out to please the alcoholics. They have been pleasing themselves all these years. We are out to please God.

When Bill Wilson, an Oxford Group member from New York, had come to Akron in 1935, he had phoned Dr. Walter Tunks, a minister affiliated with the Oxford Group. And Tunks, in turn, gave Bill Henrietta's number. Through that phone call, which was supposedly made with Bill's last nickel, a meeting was set up at Henrietta's home, the Gate house of Stan Hywet Hall, her husband's family estate.

That is where Bill and Dr. Bob Smith first met and Doc. first got his indoctrination into the idea "one alcoholic helping another." And in the ensuing years, Henrietta worked with both to help in A.A.'s founding.

But Henrietta became disenchanted with A.A.'s development as the years rolled on. According to John Seiberling, Jr., Bill and Bob told her, "Henrietta, I don't think we should talk too much about religion or God." But Henrietta responded:

Well, we're not out to please the alcoholics. They have been pleasing themselves all these years. We are out to please God.

And if you don't talk about what God does, and your faith, and your guidance, then you might as well be the Rotary Club or something like that. Because God is your only source of Power.

Throughout her association with A.A., Henrietta was always outspoken in her zeal for service to God. She had cautioned that "Money will spoil this thing." She had complained to Bill that A.A., in later years, was proceeding more on the level of psychology than through spirituality. Bill's response to her had been, "I know, but they think there are so many people that need this and they don't want to send them away" by talking about what God has done in their (the early members') lives. Henrietta felt A.A. people had forgotten their "source of Power," God.

What are your thoughts on 'GOD' talk? Have we been overly sensitive towards the newcomer that we are afraid to talk of spiritual matters? Is our talk of GOD deterring some newcomers from coming to our meetings? Has the onslaught of "Treatment Center" rhetoric to respect everyone's opinion, no matter what they wish to talk about, watered down our message and turned our meetings into "open disgusting meetings"?

Our Twelfth Step states:

Having had a spiritual awakening as the result of these steps, we tried to carry this message to addicts, and to practice these principles in all our affairs.

If our primary purpose is to carry our message, that is, our 12 step solution to recovery as outlined in the Big Book of Alcoholics Anonymous, then, when we are asked to share our story, what should we say and how should we say it?

The Big Book of Alcoholics Anonymous states on page 58:

Our stories disclose in a general way what we used to be like, what happened, and what we are like now. If you have decided you want what we have and are willing to go to any length to get it -- then you are ready to take certain steps.

This quote implies that the speaker will identify themself as an addict by sharing their story of hopelessness, that is "what we used to be like" which also implies that we are no longer like that. Next, the speaker shares about "what happened" i.e. how they have recovered - how they worked their program of recovery. The speaker then finishes their story with what promises have been fulfilled as a result of this program, that is "what it is like now".

This quote also implies that the audience having received the speaker's message, have made a decision that they want what the speaker has. This response sets the stage for suffering addicts to commence their journey on the 12 step road to recovery.

How much time should we spend on each section of our story?

For some of us, speaker meetings conjures up memories of sitting for 40 minutes to an hour listening to tedious drunk-a-logs, belabored war stories, tales of woe and misery and sometimes just plain babbling streams of unconsciousness from the "guest" speaker. Sound familiar? Some speakers will even state how they have never even worked the 12 steps - staying sober on meetings alone! Audiences are held captive, never getting a "real" solution, a way out to what ails them. Unable to identify with the speaker's story, newcomers are usually left bewildered or worse yet, depressed, feeling more isolated and apart from the "so-called" fellowship.

Our suggestion, depending upon the amount of time you, is to breakdown your story as follows:

1. What was I like? - 10% - Share your experience. Qualify yourself. What makes you a 'real' addict? Give your audience a chance to identify with you.
2. What happened? - 70% - Share your strength - how you found this solution and what you did to recover!
3. What am I like now? - 20% - Share your hope. Talk about the promises you have received as a result of working this program.

How do we know if our talk has been effective?

In the Preface of the Big Book (A.A. 4th Edition), it talks about the impact of our stories when delivered in an intelligent manner:

If you have a drinking (drugs, sex, gambling, food, co-dependency, etc.) problem, we hope that you may pause when (hearing our stories)...and think: "Yes, that happened to me"; or, more important, "Yes, I've felt like that"; or, most important, "Yes, I believe this program can work for me too."

Tell about your speaker meeting experiences

• Have you ever been invited to speak? How did you tell your story?
• What in your experience is least effective about a speaker?
• What in your experience makes for a good story?
• Heard a good speaker lately? Let us know who they are and why you thought their message was an effective one?