In earlier times, some theologians wrote "natural theologies" by first
explicating the wonders of nature and then gradually moving toward theism,
revelation, and Christian doctrine. If I were writing a natural theology
today, I think I would start with recovering alcoholics.
It staggers me that psychiatrists, pharmacologists, and scientific
reductionists cannot improve on a spiritual program devised by a couple of
alcoholics 60 years ago.
Anthropology, original sin, regeneration, sanctification -- the recovery
movement contains within it seeds of all these doctrines. As an alcoholic
once told me, "I publicly declare 'I am an alcoholic' whenever I introduce
myself at group. It is a statement of failure, of helplessness, and
surrender. Take a room of a dozen or so people, all of whom admit
helplessness and failure, and it's pretty easy to see how God then presents
Himself in that group."
The historian of Alcoholics Anonymous titled his work Not-God because, he
said, that stands as the most important hurdle an addicted person must
surmount: to acknowledge, deep in the soul, not being God. No mastery of
manipulation and control, at which alcoholics excel, can overcome the root
problem; rather, the alcoholic must recognize individual helplessness and
fall back in the arms of the Higher Power. "First of all, we had to quit
playing God," concluded the founders of AA; and then allow God himself to
"be God" in the addict's life, which involves daily, even moment-by-moment,
surrender.
Bill Wilson, the cofounder of Alcoholics Anonymous, reached the unshakable
conviction, now a canon of Twelve-Step groups, that an alcoholic must "hit
bottom" in order to climb upward. Wilson wrote his fellow strugglers, "How
privileged we are to understand so well the divine paradox that strength
rises from weakness, that humiliation goes before resurrection: that pain is
not only the price but the very touchstone of spiritual rebirth." The
Apostle Paul could not have phrased it better.
The need for humble dependence continues throughout recovery. Although an
alcoholic may pray desperately for the condition to go away, very few
addicts report sudden, miraculous healing. Most battle temptation every day
of their lives, experiencing grace not as a magic potion, rather as a balm
whose strength is activated daily by conscious dependence on God.
One alcoholic wrote me, "I know that I can go out and start drinking today
and have all the sex I want with all the women I want and live in a state of
continued drunkenness for quite some time. But there is a catch. I know
firsthand all the misery and guilt that comes along with it. And that is
something I want no part of. I have experienced guilt and misery so extreme
that I didn't want to live anymore at all--and that, my friend, is why I
would rather not have to take advantage of God's generosity in being willing
to forgive me once again should I go that route. Plus, in my present life,
every now and then I think I do manage to do God's will. And, when I do,
then the rewards are so tremendous and satisfying that I get kind of
addicted to that closeness to God. There is a common saying in AA: 'Religion
is for people who believe in hell. Spirituality is for people who have been
there.'"
In correspondence with Bill Wilson, the psychiatrist Carl Jung remarked that
it may be no accident that we refer to alcoholic drinks as "spirits."
Perhaps, suggested Jung, alcoholics have a greater thirst for the spirit
than other people, but it is all too often misdirected.
Early in the AA program, two groups divided over the issue of perfectionism.
One, an offshoot of the Oxford Group, insisted on "Four Absolutes" and
required its members to commit to a strict Christian creed. The other, led
by Bill Wilson, started with a dependence on grace, an acknowledgment that
its members would never achieve perfection. Absolutes, said Wilson, either
turned alcoholics away or gave them a dangerous feeling of "spiritual
inflation." Over time, the perfectionist Oxford Group shriveled up and
disappeared; grace-based AA has never stopped growing.
We in the church have as much to learn from people in the recovery movement
as we have to offer them. I was struck by one observation from an alcoholic
friend of mine. "When I'm late to church, people turn around and stare at me
with frowns of disapproval. I get the clear message that I'm not as
responsible as they are. When I'm late to AA, the meeting comes to a halt
and everyone jumps up to hug and welcome me. They realize that my lateness
may be a sign that I almost didn't make it. When I show up, it proves that
my desperate need for them won out over my desperate need for alcohol."
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++++Message 5767. . . . . . . . . . . . Re: African-American Participation
in AA Meetings
From: Cindy Miller . . . . . . . . . . . . 6/7/2009 9:17:00 AM
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Probably the broadest search parameters I have
ever seen!!! Good luck!!
(But try to narrow things down a bit)
-cm
`·.¸¸.·´¯`·.¸.·´¯`·...¸><((((º>
- - - -
From: Baileygc23@aol.com (Baileygc23 at aol.com)
Garrett A, not sure of spelling, then a past trustee. In the early
eighties had about thirty two years sober.
We had a woman member who's name escapes me who had well over thirty years
sober in the early eighties. I am sure the DC members of the cosmopolitan
group or the metropolis groups could name many people of that era. Norman B
from the Washington area was famous for his work with Montgomery General
Hospital and certainly along the east coast goes back at least till 1970.
Our
Washington Area Inter Group had a very large percentage of Of African
Americans who had responsible position in our inter group. Of all the old
timers in the Washington area it seems the ones with the longest sobriety
were
our African American members.
- - - -
On Jun 6, 2009, at 8:55 PM, David wrote:
>
> Is anyone aware, in either local, district,
> area or international archives, or from
> personal experience, of any information
> concerning African-American participation
> in AA groups in America or other countries
> from approximately 1940 to 1970?
>
> Thanks so much for your input!
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++++Message 5768. . . . . . . . . . . . Rowland Hazard in New Mexico
From: corafinch . . . . . . . . . . . . 6/10/2009 8:48:00 AM
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The latest issue of the Tularosa Basin Historical Society magazine, devoted
to
Rowland Hazard and his pottery factory, is now available. Ted mentioned this
here earlier (and yes, they do spell the name "Roland," no one can get
everything right). Local historian Janie Bell Furman has put together a
complete history of Hazard's projects there, beautifully written and fully
illustrated. I was transfixed, both by the story and by the extensive
collections of photos.
As Ms. Furman notes, Rowland fell in love with the area when he made a
cross-country car trip and was delayed there by car trouble. His wife was in
the process of divorcing him, and he had just been through one the most
dangerous quack alcoholism cures on record (Furman is actually not aware of
these last two details, but they may clarify his behavior somewhat). His
devotion to the property really comes through in her writing.
Rowland truly loved the hispanic and native cultures of the area. I suspect
that
there was a strong spiritual element to this, and that he needed a change
from
the eastern gentility in which he was raised. Maybe this explains some of
the
near-manic intensity of his approach to the project. He literally sold
everything he had for that one pearl, and unfortunately he lost his
investment.
One of the mysteries cleared up by this article is the identity of Clarence
Agnew, who brought Rowland back East to be hospitalized after a severe
relapse
in 1936. Rowland apparently never went back, and the property was eventually
liquidated by his brother, who took over as administrator. Rowland's
commitment
to the Oxford Group developed gradually over the time he was building and
operating the La Luz factory, and he continued to be active in the movement
after that last (?) relapse.
The name of the magazine is the "Pioneer," and it is available from the
Society,
phone number (575) 434-4438, email tbhs@zianet, snail mail Tularosa Basin
Historical Society, 1301 N. White Sands Blvd., Alamogordo NM, 88310. They
don't
seem to have a significant web presence.
Cora
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++++Message 5769. . . . . . . . . . . . Re: History of sponsorship
From: John Barton . . . . . . . . . . . . 6/13/2009 4:13:00 PM
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Just an FYI,
The Big Book was published on April 10, 1939
(according to the copyright). The Cleveland
Group (Abby G - Group) was founded May 11, 1939.
The two groups in existence when the Book was
published were Akron and NY.
God Bless
- - - -
Jay Lawyer wrote:
Subject: RE: History of sponsorship
> Remember at the time the Big Book was published
> there were only 3 groups. NY, Akron, and
> Cleveland. What were you to do? The Big Book
> explains it.
>
> Jay
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++++Message 5770. . . . . . . . . . . . Re: African-American Participation
in AA Meetings
From: James Flynn . . . . . . . . . . . . 6/15/2009 1:31:00 PM
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I got sober in 1987 in the Rockville/Gaithersburg
area and I remember Big Norm. He was legendary
in the Mongomery County Maryland meetings. Many
AA's in Montgomery County Maryland went through
the Montgomery General's Rehab Program and had
had encounters with Big Norm. He had a way of
getting drunks who thought they were tough guys
to see the light of reason mostly owning to his
enormous size.
Sincerely, Jim F.
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++++Message 5771. . . . . . . . . . . . Fresno AA History
From: John Dunn . . . . . . . . . . . . 6/14/2009 11:33:00 PM
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Hello All,
Does anyone have information on the history of
Fresno AA? I think it started in April 1946,
but who carried the message?
Thanks,
John
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++++Message 5772. . . . . . . . . . . . Re: History of sponsorship
From: Tom Hickcox . . . . . . . . . . . . 6/12/2009 5:12:00 PM
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At 07:44 6/5/2009, Charlie C wrote:
> I have been revisiting the "Little Red Book," a title discussed
> here at times, and was struck by the way it recommends doing one's
> 5th Step with a non-AA, e.g. a clergyman, doctor... In discussing
> the 8th Step, it mentions that one may want to refer to "older
> members" when unsure of how to proceed with amends. In neither
> place is a sponsor mentioned.
>
> My understanding is that the Little Red Book represents AA
> practice of the 1940s, in particular that developed by Dr. Bob. Is
> this correct?
I have read that Dr. Bob had input into the first six printings of
the Little Red Book, 1946-1950, but I have yet to see any changes
specifically attributed to him. That doesn't mean there aren't any,
just that I am not aware of them.
>
> Most of all though, I am curious: when did sponsorship as we
> know it today become the norm? When did the tradition, suggested in
> the Big Book, of discussing one's 5th Step with an outsider become
> the exception, and using one's sponsor the rule? Are there any
> interviews with old timers or other records documenting this shift?
> Thanks, I learn so much from this group!
Use of outsiders is reiterated in the 12x12 starting at the bottom of
p. 60, "Our next problem will be to discover the person in whom we
are to confide," and admonishes us "to take much care, remembering
that prudence is a virtue which carries a high rating."
It goes on to say the person may be one who has "stayed dry,"
inferring he/she is in A.A. "This person may turn out to be one's
sponsor, but not necessarily so," and it goes on to say the sponsor
may not be the right person "for the more difficult and deeper
revelations . . . a complete stranger may prove the best bet." I
know some A.A.s who have been around for a long time who are aghast
when reminded of this. Apparently, they feel it is their right to
hear their sponsees' Fifth Steps.
This would suggest the use of outsiders went into the middle
1950s. It also states that there may be things that one's sponsor
doesn't need to know.
Tommy H in Baton Rouge
- - - -
From: James Flynn (jdf10487 at yahoo.com)
You could try to get sober on the book alone (once it was published) but
most
alcoholics could not get sober on the book alone, they need what Dr. Bob
needed,
another alcoholic who spoke his language. You see Dr. Bob was already a
member
of the Oxford Group prior to meeting Bill W. The Oxford Group principles
were
not enough for Dr. Bob to get sober, Dr, Bob needed Bill Wilson and Bill
Wilson needed Dr. Bob for mutual support. Most of the alcoholics that got
sober
in the early days did not get sober with the book alone they were connected
one
of the few groups that existed back then. That is why Alcoholics Anonymous
is
described as a fellowship of men and woman who share their experience
strength
and hope with each other and not as a book published back in 1939.
Sincerely, Jim F.
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++++Message 5773. . . . . . . . . . . . Sister Ignatia documents and photos
From: Glenn Chesnut . . . . . . . . . . . . 6/15/2009 3:44:00 PM
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Fiona D. has posted two new sections in her
collection of Sister Ignatia documents and photos:
http://hindsfoot.org/ignatia5.html
Sister Ignatia: her parents' marriage certificate.
The Church Marriage Record for Sister Ignatia's
parents, Patrick Gavin and Barbara Neary, who
married on 29 January 1882. From Irish AA
historian Fiona D. (County Mayo).
http://hindsfoot.org/ignatia6.html
The Fourth Earl of Lucan: Sister Ignatia was
born on his estate in County Mayo in Ireland.
From Irish AA historian Fiona D. (County Mayo).
FOR THOSE WHO WISH TO LOOK AT
THE FOUR PREVIOUS SECTIONS:
http://hindsfoot.org/ignatia1.html
Sister Ignatia's birthplace in Ireland. Photos
of the just discovered ruins of the two-roomed
stone cottage where Sister Ignatia Gavin, the
Angel of Alcoholics Anonymous, was born on
1 January 1889 at Shanvalley, Burren, in County
Mayo. Photos and description (13 July 2008) by
the Irish AA historian Fiona D.
http://hindsfoot.org/ignatia2.html
More on Sister Ignatia's birthplace in Ireland:
The Neary family's rental holdings in Griffith's
Land Valuation of 1855. When Patrick Gavin and
Barbara Neary (Ignatia's father and mother)
got married, the couple set up housekeeping in
a part of County Mayo where numerous members
of the Neary family lived, renting land on the
Earl of Lucan's estate. From Irish AA historian
and archivist Fiona D. in County Mayo.
http://hindsfoot.org/ignatia3.html
Seven-year-old Ignatia sails from Ireland to
America in 1896 Emigration records showing the
Gavin family sailing from Queenstown (now Cobh)
in Cork on the SS Indiana on 2 April 1896,
arriving in Philadelphia on 17 April 1896,
with photographs of the ship and harbor. From
Irish AA historian Fiona D. (County Mayo).
http://hindsfoot.org/ignatia4.html
Sister Ignatia: baptismal record (birth
certificate) and the passenger manifest for
the SS Indiana Sister Ignatia's date of
birth, as given in some of the older historical
sources, needs to be corrected. Born Bridget
Gavin, this photograph of her baptismal record
shows that she was born on 1 January 1889. This
is the date which should be used. Also
photographs of the three sheets of the
original passenger manifest showing Sister
Ignatia and her family embarking on the
SS Indiana. From Irish AA historian Fiona D.
(County Mayo).
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++++Message 5774. . . . . . . . . . . . Renner''s Beer in Akron, Ohio
From: Glenn Chesnut . . . . . . . . . . . . 6/15/2009 3:46:00 PM
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http://hindsfoot.org/archives.html
(about two thirds of the way down the page)
Photo of a Renner's Beer Wagon in Akron, Ohio
When Prohibition ended, at 12:01 A.M., on April 7, 1933, in a
persistent cold rain, a crowd of 2,000 people waited in line outside
the George J. Renner Brewing Company's brewery on Forge Street
in Akron to purchase some of the 5,000 cases of their Grossvater
brand beer that were available at $3.25 per case. By noon the next
day, 10,000 cases had been sold at the brewery and through
shipments all over northeast Ohio and western Pennsylvania.
Was it a Renner's beer which Dr. Bob had as his last drink?
(Dr. Bob and the Good Oldtimers page 75)
Is there any record of what his favorite brand of beer was?
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++++Message 5775. . . . . . . . . . . . Rowland Hazard with a W
From: secondles . . . . . . . . . . . . 6/15/2009 4:25:00 PM
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Hi All: Regards Rowland spelling .... in 2007
I got several deeds concerning Rowland from the
Town records in Shaftsbury, Vermont and in all
instances the spelling was with the "W" in 1930s.
Les C
- - - -
"corafinch" wrote:
>
> The latest issue of the Tularosa Basin Histo-
rical Society magazine, devoted to Rowland Hazard
and his pottery factory, is now available ....
and yes, they do spell the name "Roland," no one
can get everything right ....
- - - -
From the moderator -- Rowland with a W
is the correct spelling, see:
http://en.wikipedia.org/wiki/Rowland_Hazard_III
http://health.groups.yahoo.com/group/AAHistoryLovers/message/5564
http://www.barefootsworld.net/aapeople.html
Hazard, Rowland
http://www.silkworth.net/aahistory_names/namesh.html
Hazard, Rowland
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++++Message 5776. . . . . . . . . . . . Re: Rowland Hazard in New Mexico
From: Dolores . . . . . . . . . . . . 6/15/2009 4:17:00 PM
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Hi, I would like to know if Roland died sober?
I somehow heard that he died drunk and would
like the matter cleared. Dolores
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++++Message 5777. . . . . . . . . . . . Re: African-American Participation
in AA Meetings
From: J. Lobdell . . . . . . . . . . . . 6/15/2009 4:36:00 PM
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Lou R., African-American, was elected Delegate
from Eastern PA to the General Service Conference
before 1970. His widow, Mary, may still be
alive (she was a frequent and always welcomed
Al-Anon speaker). The Archivist for Area 59 AA
(Eastern Pennsylvania) might have information
on Lou.
- - - -
> On Jun 6, 2009, at 8:55 PM, David wrote:
> >
> > Is anyone aware, in either local, district,
> > area or international archives, or from
> > personal experience, of any information
> > concerning African-American participation
> > in AA groups in America or other countries
> > from approximately 1940 to 1970?
> >
> > Thanks so much for your input!
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++++Message 5778. . . . . . . . . . . . Re: First Latin American country
with an AA group
From: Angela Corelis . . . . . . . . . . . . 6/9/2009 8:15:00 PM
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From Grapevine, October 1996
AA Started in Mexico
In March 1941, Jack Alexander's article about Alcoholics Anonymous appeared
in
the Saturday Evening Post. Among the first people in Mexico to read it and
respond by contacting the New York AA Headquarters was an American named
Arthur
H. who was a resident of Mexico City . Arthur wanted to find out more about
this
miraculous cure for alcoholism. One year later the mail from Arthur ended
and
New York never received any more news about him.
About that time a Mexican named Jorge S. living in Mexico City also wrote to
New
York requesting information. He'd learned about AA from reading a magazine
published by the office of public education in Mexico. After receiving the
information, Jorge felt motivated to start an AA meeting. An AA from Los
Angeles
got Jorge's address from New York and when he went to Mexico for business he
paid a visit to Jorge. Jorge felt greatly strengthened by this contact but
early
in 1942, the contact with Jorge disappeared.
In 1944 Gilberto M. received the AA message in Los Angeles when he was
visiting
with his wife Francisca, trying to find a solution to his drinking problem.
There he got the addresses of the New York Office and the Cleveland
intergroup.
Gilberto returned to his home in Monterrey in the northern state of Nuevo
Leon.
His wife Francisca proved to be an extraordinary woman. She was worried
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