April 7 in A.A. History

In 1939, Ruth Hock [left] wrote to Edward Blackwell, president of Cornwall Publishing, instructing him on where to deliver the first copies of Alcoholics Anonymous once printing was completed. She requested 6 copies be sent to Frank Amos [near right] and 12 to Willard Richardson [far right], both of whom were non-alcoholic trustees of the Alcoholic Foundation. Ruth added, “It is Mr. [Hank] P[—–]’s understanding that these will be delivered on Monday, April 10th, without fail.” Amos planned to take all 6 copies to Ohio where he was going the following day, while Richardson requested 2 for himself and the remaining 10 for the Foundation.

    On the same day, Hank wrote to both men, informing them to expect the book on Monday and asking for payment as soon as possible. Knowing that Richardson was ill, Amos contacted A. LeRoy Chipman [left], another non-alcoholic trustee, and requested that he accept delivery on behalf of the Alcoholic Foundation.

In 1941, Ruth Hock reported that the Alcoholic Foundation had received 1,500 letters asking for help following the publication of Jack Alexander’s article “Alcoholics Anonymous: Freed Slaves of Drink, Now They Free Others” in the March 1 issue of The Saturday Evening Post [right: cover].

    It was clear that Ruth, Bill W., and Margaret “Bobbie” B. [left] could not handle the mail on their own. Form letters would not suffice; each letter required a thoughtful, personal reply. Fortunately, they had anticipated this challenge. In preparation for the expected influx, Lois W., Bill’s wife, organized everyone who could type into teams and scheduled those who could not type to answer the phones. Despite their efforts, they were overwhelmed by the volume of requests, which ultimately reached 8,000. It took them 5 to 6 weeks to respond to all the letters.

In 1944, David “Dave” B. [right] got sober in A.A. He became a founder of A.A. in the province of Quebec and served as a Class B (alcoholic) Trustee from 1962–64. His story, “Gratitude In Action,” appeared in the 4th edition of the Big Book, Alcoholics Anonymous.

April 6 in A.A. History

In 1960, A funeral Mass was held for Father Edward P. “Ed” Downing, S.J. [right]. In 2016, Magnificat published an article about him that said, in part,

    He was an old-school priest, made of the kind of fine cloth that prefers to disguise itself as sacking.  His funeral was packed.  From society matrons in mink coats to Skid Row drunks, people came from around the country to pay homage.
    “I really haven’t done anything,” Father Dowling once said. “It’s really simple. I just happened to be around.”

He was buried in St. Stanislaus Cemetery in Florissant, Missouri, near St. Louis.

April 5 in A.A. History

In 1960, an editorial in the St. Louis Post-Dispatch, published on the eve of Father Ed Dowling’s funeral, stated:

The Rev. Edward Dowling, S.J., was a kindly man who never allowed kindliness to keep him from speaking his mind. He made friends wherever he went, especially among newspaper people. He left the city room for the Jesuit Seminary, but he was like the old firehorse. Crippling arthritis restricted his activities but a cane always got him to a Newspaper Guild meeting, to a party for a Pulitzer Prize winner, or any journalistic bull session which promised to bring out the “inside story” of what made the wheels turn. Eddie Dowling did not vaunt his kindliness; he used it quietly to help those who needed help. They will remember him as long as those who only learned from him that the world is never too gloomy for cheerfulness—even though it always is a little better with a dollop of bourbon and a touch of branch water.

April 4 in A.A. History

 In 1894, Margaret Mary Pennington was born in Baltimore, Maryland. While abroad, she would meet Count Victor Von Lüttichau of Germany and marry him in Switzerland. The Count would die around 1946, and in 1948, she would marry Dr. William D. Marbury, who had a practice in Washington, D.C.
    As Margarita Von Lüttichau, she would play a crucial role as an intermediary between Carl Jung [near right] and Bill W. [far right], the co-founder of Alcoholics Anonymous. She would become a student of Jung and a protégé of Bill’s, acting as a bridge between their ideas and writings. After World War II, she would frequently travel between the U.S. and Switzerland, introducing the writings and concepts of each to the other.

April 3 in A.A. History

In 1940, the fifth meeting of the Philadelphia Group of A.A. in Pennsylvania, organized by non-alcoholic Drs. A. Weise Hammer [near right] and Dudley Saul [far right], took place at Saint Luke’s Hospital. The meeting was open to the public and attracted thirty attendees.

In 1941, Florida’s first A.A. group was formally organized in Miami.
    The first A.A. contact from Florida was Horace S., a loner in Daytona Beach, who reached out to the Alcoholic Foundation in November 1939. By July 1942, he had moved to Connecticut, leaving no A.A. members behind.

    In 1940, Frank P., a New York A.A. member residing in Miami, became the local contact. In April of that year, Roger C. sought help from the Alcoholic Foundation. Later, in November, Joe T.’s wife also contacted the Foundation, which connected Roger and Joe with Frank P. Together, they began addressing inquiries about A.A. in the Miami area, with support from the ubiquitous traveling salesman and A.A. member Irwin “Irv” M. [left]. That same month, Charlie C. wrote to the Foundation to inquire about starting a meeting in nearby Fort Lauderdale, where he moved in December. Carl C. was recruited in December 1940, and informal meetings began in Miami.

In 1958, in a letter to Marjorie W., Bill W. [right] expressed “his most succinct later understanding of [his so-called ‘white light’] experience [in Towns Hospital in December 1934]”:

What I really meant was this: I was catapulted into a spiritual experience, which gave me the capability of feeling the presence of God, His love, and His omnipotence. And, most of all, His personal availability to me. Of course this is the ABC of the conversion experience—something as old as man himself. So maybe an awareness of God and some sense of relation to him constitutes a fourth dimension. At least this was true for me, one who had no belief or such sensibility whatever.

In 1960, Father Edward “Ed” Dowling, S.J. [left], 61½, died peacefully in his sleep from a heart attack early this Sunday morning in Memphis, Tennessee. Fr. Ed struggled with compulsive overeating, consuming excessive amounts of starch, butter, salt, and sugar. His weight reached 240 lbs [~110 kg], but he later managed to lose 60 lbs [~27 kg] using strategies based on the Twelve Steps. Unfortunately, by this time, he had already caused permanent damage to his heart and arteries. The first sign of medical problems occurred in June 1952, when he suffered a retinal stroke—a blood clot blocking an artery to his retina—that resulted in his hospitalization.

April 2 in A.A. History

In 1966, Dr. Harry M. Tiebout [right] died from heart disease in Greenwich, Connecticut. An early supporter of Alcoholics Anonymous, he served as the head psychiatrist at Blythewood Sanitarium, where Margaret “Marty” M.—author of “Women Suffer Too” in the first and second editions of Alcoholics Anonymous—and “Grennie” C. found sobriety. Marty, Bill W., and other early members were among his patients. His paper, “The Ego Factors in Surrender in Alcoholism,” was published in the December 1954 issue of the Quarterly Journal of Studies on Alcohol (now known as the Journal of Studies on Alcohol and Drugs).

April 1 in A.A. History

In 1926, after three months of courtship, Clarence S. [near right, 1942] and Dorothy Wright [far right] got married.

In 1940, Lawrence “Larry” J. [left] of Houston, Texas wrote the A.A. prayer that was used to begin A.A. meetings in Texas for many years:

Our Father, we come to you as a friend.
You have said that, where two or three are gathered together in your name, there you will be in the midst. We believe you are here with us now.
We believe this is something you would have us do, and that it has your blessing.
We believe that you want us to be real partners with you in this business of living, accepting our full responsibility, and certain that the reward will be freedom, and growth, and happiness.
For this we are grateful.
We ask you, at all times, to guide us.
Help us daily to come closer to you, and grant us new ways of living our gratitude.

Amen.

In 1944, Marty M. [right, 1946] moved to New Haven, Connecticut, to establish the National Committee for Education on Alcoholism (NCEA), which initially had its office at Yale University. During this time, Marty stayed with the Jellineks and attended the Yale Summer School of Alcohol Studies, which had started the year before.

In 1945, [Easter Sunday] Knickerbocker Hospital [left, c. 1940] opened a small ward dedicated to the treatment of alcoholism, making it the first general hospital in New York City to have such a facility. This is significant because many general hospitals at that time would not admit alcoholics; instead, their doctors had to admit them under false diagnoses.

In 1950, The Saturday Evening Post published Jack Alexander’s “The Drunkard’s Best Friend” [right, p. 1], a follow-up to his article about A.A., “Alcoholics Anonymous: Freed Slaves of Drink, Now They Free Others,” which was published on 1 March 1941.

In 1966, Sister Ignatia [far left], born Mary Ignatia Gavin, died at the age of 77 at the motherhouse of the Sisters of Charity in Richfield, Ohio. While working with Dr. Bob S. [near left], she treated thousands of early A.A. members at St. Thomas Hospital in Akron, Ohio. She was buried in the motherhouse cemetery.

In 1970, A.A.’s General Service Office (G.S.O.) moved from 305 E. 45th St. to 468 Park Ave. S. (formerly 4th Ave.). Box 4-5-9 reported:

    A building between 31st and 32nd Streets, on the west side of Park Ave. South (formerly 4th Ave.), is the new home for G.S.O. and the Grapevine…
    To find us, look for 468 Park Ave. South here in New York City.…“Why the move? The two main rea­sons are: (1) to save money, and (2) to get more space.”

In 1984, Ron R. founded The Twelve Coconuts Group at Kapiolani Park [right: the Twelve Coconuts], Waikiki, Hawaii. He later recalled,

    For about three weeks I went all over town to different meetings with bookmarks that had the 11th Step Prayer on them, I had gotten them from a Catholic Book Store… [I wrote them] up with “New Meeting in Kapiolani Park, Mon. Wed. and Fridays at seven in the morning. April 1st. I did a lot of writing. The first meeting had 32 people.

March 31 in A.A. History

In 1939, Bill W. drove from Cornwall, New York, to New York City, presumably in Hank P.’s car, to secure enough money to pay the hotel bill for the two nights he, Hank, Ruth Hock, and Dorothy Wright S. had stayed. The four of them had been correcting printers’ proofs of the book Alcoholics Anonymous [left: 1st edition, 2nd printing] based on the hand-edited multilith manuscript, a task that was neither quick nor easy. Together, they had only half the cash needed to cover their stay.
    In New York City, Bill approached Charlie (Charles B.) Towns [right], the owner of Towns Hospital, where he and Hank had gotten sober, and explained the situation. Charlie lent Bill the money required to pay the bill, plus an additional $100 [~$2,300 in 2025].
    Bill later wrote, “Mr. Towns was not too favorably impressed when he heard where we stood, but he came through with the hotel bill and about a hundred dollars to spare.… We all returned to New York in high spirits.”

In 1933, the Chicago Daily Tribune reported, “State to Open 1st Hospital to Treat Alcoholic Pa­tients” [right: article].

In 1947, England’s first known A.A. meeting took place at 8 p.m. in Room 202 of London’s upscale Dorchester Hotel [left, 1931], following an invitation from New York City A.A. member Grace O. [below right]. The Alcoholic Foundation had asked her to reach out to several individuals in Britain seeking information about A.A. The previous Saturday, the 29th, she had met an alcoholic known as “Canadian Bob” at a restaurant on Dean Street in London. The Dorchester meeting was attended by Grace, Robert “Canadian Bob” B., Chris L. B.—who was likely the first person in England to use the A.A. program to achieve sobriety—Sgt. Vernon W. (an American soldier), and Norman Rees-Watkins (from South Croydon and still drinking). Some sources also mention additional attendees: Pat F. (from London), Ward Williams (an American), Tony F. (an Irish airman), “Flash” W. (an American), and Pat G. (a female member from California whom Grace had met on the voyage from New York to London).

    As Bob later recalled the Dorchester meeting:

    It was Grace O. who really triggered off the inception of AA in England. She had written to me before she and her husband, Fulton, embarked at New York on one of the Queens. During lunch in London, her husband and I mapped out on a Saturday plans for a meeting the following Monday. Eight of us met in her hotel room, the last night of March 1947 and the five Londoners chose me as Secretary.

    Subsequent meetings were held at Canadian Bob’s home [left, c. 1946] on Mortlake Road in Kew and in various cafés.

In 1954, Bill W. wrote in a letter to Jack Alexander, “The whole A.A. Tradition is, in a sense, the result of my gradual adjustment to reality.”

March 30 in A.A. History

In 1910, Searcy W. [right] was born in Funston, Texas, to James and Etta W.
    He was an active member of Alcoholics Anonymous for 57 years. In 1948, at the urging of Bill W., Searcy began attending the Yale School of Alcohol Studies and later graduated. In 1950, he founded the Texas Clinic-Hospital for Alcoholism in Dallas. It was at this facility that Ebby T. sobered up in 1953; he remained sober for most of the next 13 years.
    His motto was, “Trust God, clean house, help others,” to which he would add, “... and it doesn't have to be done in that order!”

In 1939, Bill W., Hank P., and Ruth Hock [left, respectively] spent a second day in Cornwall, New York, correcting the galley proofs of the book Alcoholics Anonymous. The number of changes was so extensive that Cornwall Press charged Works Publishing an additional $33 [~$754 in 2025] for “Author’s corrections,” noting that this amounted to 13.2 hours at $2.50 [~$57 in 2025] per hour. With the job finally complete, they found themselves with only half the money they owed the Cornwall Inn, prompting them to stay an extra night.

March 29 in A.A. History

In 1939, taking the copy of the multilith manuscript of the Big Book with all the handwritten edits, Hank P. [near right] drove with Bill W. [center right, 1937] and Ruth Hock [far right] 60 miles north from New York City to Cornwall, New York, where the book was to be printed by Cornwall Press [left, early 1900s]. They all went, as Ruth later explained, because “we couldn’t afford anyone to correct the pages as they came off [the press, and] edit them…” It’s also true that no one but these three could have done the job.

    Dorothy Wright S. [right]—wife of Clarence S., who started Alcoholics Anonymous in Cleveland, Ohio—joined them on this trip; Ruth said that she was already in town visiting her sister. Dorothy had called Bill, who invited her to meet them in Cornwall, which she did. The four of them spent the day working on corrections, shared dinner, and then retired to three hotel rooms at the Cornwall Inn [left].

    Ruth and Dorothy “immediately developed a perfect rapport,” which was fortunate since they shared the third room, which had a large double bed. They “were talking, and talking, and talking” until about 1:30 or 2:00 in the morning when they heard a knock on their door. It was Bill, who couldn’t sleep. The three of them spent the rest of the night talking, with Bill positioned between the two women. It was all very innocent, and Ruth later wrote to Bill that it was “one of the most satisfying and joyous memories of my life.… How wicked that sounds, but how innocent and wonderful it really was.” Bill agreed, calling it “one of my precious moments.”

In 1943, the Charleston Daily Mail reported that Bill W. spoke at St. John’s Parish House, which may have been the first A.A. meeting in West Virginia, established in March 1942 by Irwin “Irv” M.

---

Note 1: The Parish House may be associated with St. John’s Episcopal Church, located at 1105 Quarrier St. in Charleston [right, c. 1972], built in 1884. The Parish House was designed as an expansion in 1927, with construction beginning in 1928.
Note 2: Rule 62 originated with one of Charleston’s groups.

March 28 in A.A. History

In 1945, Variety published “Alcoholics Anonymous Doing Great Job in Its New Times Square Clubhouse” [right: highlighted story on pp. 1, 19], which began:

Alcoholics Anonymous has come to Broadway. The organization that has helped life 12,000 drunks onto the water wagon, many of them straight from the gutter, is now established in a new clubhouse on West 41st street, a few minutes from Times Sq.

This article was later condensed and republished by The Catholic Digest (Vol. 9, No. 7, May 1945, pp. 79-80).

In 1946, Newly sober John “Captain Jack” S. [left: as a young man], skipper of a Socony-Vacuum oil tanker, wrote to the Alcoholic Foundation’s General Service Office (G.S.O.) in New York City, requesting contact information for some member of Alcoholics Anonymous. He explained he was “… still at sea on oil tankers, on which I have served for ten years. I have few contacts ashore with A.A., and have to rely on the Book and the guy upstairs.”
    A G.S.O. staff member responded by providing Captain Jack with the names of A.A. contacts in port cities and encouraged him to reach out to other seagoing members, which he did. This marked the beginning of The Internationalists in A.A.

Supporting A.A. in Ukraine

[Note that this post was written in March 2022, shortly after the full-scale invasion of the Ukraine by the Russian Federation.]

An A.A. friend sent me a very well-done flyer for an online A.A. meeting in Kyiv, Ukraine. It's shown to the left, but I've removed the Meeting ID and Passcode; I don't want to make it that  easy to attend. When I first saw it, I thought, "I only wish that we could do something similar for all the Russian alcoholics, who must also be terribly distressed at this time" (especially those in the Russian military).

This flyer was immediately followed by a less well-done message, shown below, purporting to be from "Ukrainian AA Service Center and the Ukrainian AA Service Board" to "the AA World Community." I was skeptical. This looked so much like a myth that I expected to find it debunked at Snopes ("the internet’s definitive fact-checking resource"). I did not. But I did find an article titled, "UKRAINE: New Crisis, Grimly Familiar Disinformation Trends", which said, in part, 

It is a grim measure of the frequency of crisis events in recent years, and the ubiquity of online disinformation, that when a major story breaks — a terrorist attack, a mass shooting, or an act of war — the writers and editors at Snopes can typically predict what comes next. Recycled videos and photographs, stripped from their proper context, and the same old tropes, all designed to inflame or confuse, or even amuse, the reader.

This is followed by a "grim overview of the familiar disinformation trends and recurring memes… in the opening days of Russia’s invasion of Ukraine."

But, as I said, I only later looked on Snopes. First I searched the Internet. To my surprise, I immediately got a hit that looked very promising. It was on the aa.lviv.ua website and looked like this:

Since I don't know what I presumed was Ukrainian, and not having much patience, I immediately had the page automatically translated into English. It is indeed Ukrainian, and here's the English translation I got:

It was only later that I noticed that an English translation of the message follows the Ukrainian on the original, one click further down. I felt stupid and impatient for not looking.

Ultimately, I decided I'd check into the Kyiv online meeting and see if there was some way I could be helpful. I tried to log in a few minutes before it was to start. Due to the meeting having reached capacity, it was impossible to get in. It then occurred to me, If I'm having this much trouble getting in, there are probably Ukrainians who are also unable to get in. It horrified me to think that I could have had a part in disrupting their meeting. If, by some miracle, I had been able to get in, I sure hope I would have realized that the meeting was at capacity and left. But even if I had, my spot would have been filled by a non-Ukrainian.

I tried joining after the meeting was over. It was bedlam. It appeared that most people were unmuted and there were multiple conversations going on at the same time. I saw one man, who appeared to be that single Ukrainian member. He appeared to be quite stressed out. I also saw some A.A.friends of mine, which was disappointing. I only stayed a minute. The last thing they needed at that point was yet one more non-Ukrainian A.A. to join the fray.

Tonight, I learned from a reliable source that only one of the seven or eight regular Ukrainian group members was able to get into the meeting (presumably, the Zoom host). No doubt, many of the attendees had good intentions, although I'm also pretty sure some did not. Clearly, many also didn't think through the consequences of their actions.

And then, very late last night, My friend said that another friend of hers had found a Facebook post about the A.A. meeting in Kyiv earlier, shown at the left. It was so disheartening to read. Yes, many non-Ukrainians—maybe hundreds of them—got to feel good for a minute. Meanwhile, seven or eight locals never got to their meeting.

God As We Understand Him?

 I recently read Bill W.'s essay, “God As We Understand Him: The Dilemma of No Faith”, in The Language of the Heart (originally published as “The Dilemma of No Faith” in the April 1961 issue of the A.A. Grapevine). He begins this essay by saying, “The phrase ‛God As We Understand Him’ is perhaps the most important expression to be found in our whole AA vocabulary.”

For a long time, I've been vaguely uncomfortable with this wording, even though I knew what it meant the first time I heard it. In the last few years, but not in my early sobriety, I've sometimes heard newcomers asking about this expression, “How can anyone understand God?”  in a way that led me to think that perhaps this was an impediment for them. I realized my discomfort is just that. Perhaps understanding is not the best word. I think “God As We Conceive of God” is closer to the intended meaning. It will be interesting to see how the proposed plain language Big Book^* (i.e., Alcoholics Anonymous) will deal with this phrase. If at all.

---

^* If you don't know what this is or what it means, check out Advisory Action #28 (on p 7) in this document: Conference Advisory Actions of the 71st General Service Conference, a list of all such actions adopted at the 71st General Service Conference last April.

19,560 days

Yes, I am still sober, still above ground. My posts slowed down drastically and then stopped altogether because I feared it would become too easy to identify who I was from my posts, due to circumstances of my life. Already, my brother had figured out this was me. For those who don't realize it, I was doing my best to respect Tradition 12. My brother already knew I was a deeply involved member of A.A.

Future posts will probably be less personal, on the whole. I hope this is, at least in part, because I have less interest in myself and more interest in others [v. Alcoholics Anonymous, p 84].

A.A. in these times of pandemic has been a great experience for me personally. Since mid-March 2020, I've attended online meetings on every continent that has them (Antarctica does not, due to insufficient bandwidth). I've been regularly attending meetings all over the US and Canada, as well as in Australia and South Africa. It has also become much easier to find workshops, conventions, conferences, and meetings that focus on topics like Traditions, Concepts, The A.A. Service Manual, and A.A. history. These are topics that I love learning about. I've been sober almost 29 years, been involved in General Service for 25½ of those years, but I sometimes think I've learned more about General Service in the last 16 months than in all the time before. Maybe not. Maybe it just feels that way.

Eighteen years

Still here, still sober, even if I'm not posting. Yesterday I celebrated 18 years of continuous sobriety.

Seventeen years

Yesterday was the 17th anniversary of my first A.A. meeting, which marked the beginning of my current spell of continuous sobriety. I can't say I celebrated, because I was too busy doing things that are little more than the blessings of a sober life:

• Took my car in to have the oil changed and the engine light checked—I not only have a driver's license, I also have a car
• Worked—I am employable today
• Chaired a meeting of the local chapter of a professional organization—not only employed, but on the Board of Directors and also Program Chair
• Attended a funeral

The funeral, ironically enough, was for Bumblebee, someone I sponsored for a while. I suspect I was his last sponsor. I hadn't seem him in at least a year, and sometimes wondered if he named me when asked if he had a sponsor. Then I would wonder if he was even making meetings.

Apparently not. He was definitely out there. He committed suicide by stabbing himself to death in the parking lot of the apartment complex where he lived. In the femoral artery. Thank you, Bumblebee, for keeping it green for me on my anniversary.

Tonight I will celebrate with dinner and a meeting! Praise HP, from whom all blessings flow!

Is A.A. a religion?

On 17 March 2009, the Commonwealth Court of Pennsylvania issued an opinion in an appeal of the case of Glenside Center, Inc. [a clubhouse hosting meetings of various twelve-step programs] v. Abington Township. A lower court had found that the Glenside Center violated local zoning laws, after the Township received numerous complaints regarding an "adverse parking situation" that "made driving difficult and dangerous and prevented emergency traffic from getting through." There were also complaints about "urinating in public, using obscene language and trash which had been left by members attending meetings." Excessive noise and loitering are also mentioned in the opinion. (Clearly demonstrating the danger of these kinds of totally inappropriate, inconsiderate and non-sober behavior at any A.A. meeting.)

The appeal was on the basis of four issues, namely that the Zoning Board:

1. had incorrectly found that the use of the building did not meet the requirement of being primarily used as an "office,"
2. had denied the clubhouse its rights under RLUIPA¹,
3. had violated the clubhouse's right to free exercise of religion by determining that the clubhouse was a "Community Center," and
   
4. had failed to prove a compelling governmental interest and had failed to use the least restrictive means to further that interest.
   

My interest is only in the 2^nd and 3^rd issues insofar as they relate to whether or not A.A. can legally be considered a religion. In its opinion, the Court essentially determined that Alcoholics Anonymous is not a religion:

Glenside argues... it is a protected entity under RLUIPA because its activities are a religious exercise.... Glenside argues that AA is not a religion, but its activities and programs constitute a free exercise of religion under RLUIPA. It contends that the 12-step program that AA follows is certainly based upon a belief in a higher power, and various AA members testified that they found a connection with God by attending AA meetings. Glenside directs our attention to a New York Court of Appeals case, Griffin v. Coughlin,... which held that an AA meeting constituted an exercise of religion.

The Board, however, argues and we agree that Glenside presents no binding authority for its proposition that an AA meeting is a religious exercise as that term is used in RLUIPA.² Glenside failed to prove that any of the meetings are administered by a religious leader, i.e., a minister, priest, rabbi or other spiritual leader. Glenside does not hold any religious services or have any religious affiliations. Its Articles of Incorporation state nothing about being incorporated for a religious purpose, but only to assist people in recovering from addiction. Similarly, Glenside’s printed materials state that Glenside is not a religious organization and do not require that members possess any religious belief to participate. While Glenside argues that members have found a connection with God at its meetings, clearly, the primary purpose of the group meetings, whether they be for AA, NA or DA, is to support individuals who are recovering from alcohol, drug, gambling and debtor addictions, not to advance religion. Particularly where AA and NA meetings are concerned, the primary concern of those meetings is to treat substance abuse. Moreover, Glenside and others on its behalf testified that members come from all religious walks of life whether they be Catholic, Protestant, Jewish, Muslim or non-believers in a higher power. The fact that the 12-step program is used and it contains references to “God” and a “Higher Power” does not mean that all members believe that they are partaking in a religious experience when they are attending an AA or NA meeting.

Good for the Court, bad for Glenside Center, Inc. Bad, not because they lost their appeal, but for (1) encouraging the courts to consider A.A. a religion, (2) giving the appearance of violating A.A. tradition of having no opinion on outside issues, and (3) for providing a forum for a number of members of A.A. to violate A.A.'s tradition of anonymity at the level of press, radio and film (not to mention on television and on the Internet).

Glenside Center is not in any sense A.A. or part of A.A. It is a separately organized enterprise with the [presumable] purpose of providing meeting space for various twelve-step organizations. From the point of view of A.A. groups, it is in no respect different from a church, municipal building or community center providing space for meetings—all these entities are nothing more than landlords.

However, I suspect that all the principals of the Glenside Center are members of A.A. As stated in the opinion, many of those who testified on behalf of the Glenside Center are also members of A.A. One was identified by full name as a member of A.A. for 53 years (you'd think he'd know better after that long). The Center's argument included the following:

While AA or its related organizations do not claim to be an established religion, the constituent groups can and have been viewed as engaging in an exercise of religion. The Act broadly defines religious exercise to include "any exercise of religion, whether or not compelled by, or central to, a system of religious beliefs."

I became aware of this ruling when a friend in A.A. sent me a link to an entry about it in a Washington Post blog named "Under God." In it, David Waters argues that the Court made a mistake on the basis of four objections. After each objection, I'll give my objections to Mr Waters' objections.

Objection 1: Any person of faith can be a spiritual leader.

Actually, I would go even further than Mr Waters. Lack of "a religious leader, i.e., a minister, priest, rabbi or other spiritual leader" should not preclude a gathering from being religious. A prime example would be an unprogrammed meeting for worship of the Religious Society of Friends, commonly known as Quakers.

Objection 2: Assisting people in recovering from any addiction is a religious (and spiritual) purpose.

Accepting this argument would make every rehab and detox in the U.S. a religious organization. It would also make seeing any health-care practitioner for help with an addiction into a religious activity.

Objection 3: Any group that advances the healing of bodies and souls (and the forgiveness of debts and debtors) also advances religion.

By this argument, entering into any course of psychiatric or psychological therapy, participating in any of numerous self-help organizations or classes, going to see the doctor, going to the gym to work out, or seeking credit counseling would be considered a religious activity. This is patently absurd.

Objection 4: Clearly the court is unaware of the history and purpose of AA.

Clearly Mr Waters is not fully aware of the history and purpose of A.A. Let me address each of the facts he cites in support of his objection.

Alcoholics Anonymous was founded as a spiritual program, direct outgrowth of the Oxford Group at Calvary Episcopal Church in New York.

True. But it's also true that the Oxford Group (known since 2001 as Initiatives of Change) considered itself non-religious. Furthermore A.A. separated from the Oxford Group at least in part due to the latter's belief that alcoholism was a sin rather than a disease, and to sever what might appear as ties to a Christian organization.

AA meetings include recitations of The Lord's Prayer and the Serenity Prayer.

Actually, this seems to me to be a reasonably good argument. It's one reason I do not participate in saying the Lord's Prayer at meetings. Not all meetings use the Lord's Prayer, though I'd have to say that most in the U.S.³ do. As for the Serenity Prayer, so far as I know, it is not perceived to be associated with Christianity, despite its purported author being a Christian theologian. As insightful as it may be to us drunks, the idea would seem to be quite universal in thought and application among those who consider and practice such things. Indeed, the essential idea can be found in a Mother Goose rhyme:

For every ailment under the sun

There is a remedy, or there is none;

If there be one, try to find it;

If there be none, never mind it.

Back to Mr Waters' argument:

"AA indirectly derived much of its inspiration from the Church," Rev. Samuel M. Shoemaker, Rector of Calvary Church, said in 1955.

Key word: indirectly. I'd say that a huge number of institutions of Western civilization were indirectly derived from Christianity, not the least of which is the United States of America. Furthermore, citing a single person—a non-A.A. member at that—saying this in a single speech is not much of an argument. Bill W., co-founder of A.A. and a much better source to cite, said of the phrase God as we understood him that it was "tremendously important," "a ten-strike," enabling "thousands to join AA who would have otherwise gone away," opening the door to "those of fine religious training and those of none at all," making "one’s religion the business of the AA member himself and not that of his society."⁴

AA's Twelve Traditions includes No. 2: "For our group purpose there is but one ultimate authority -- a loving God as He may express Himself in our group conscience." Seven of AA's famous Twelve Steps reference God, including:

• 2. Came to believe that a Power greater than ourselves could restore us to sanity.
• 3. Made a decision to turn our will and our lives over to the care of God as we understood Him.
• 11. Sought through prayer and meditation to improve our conscious contact with God as we understood Him, praying only for knowledge of His will for us and the power to carry that out.
• 12. Having had a spiritual awakening as the result of these steps, we tried to carry this message to alcoholics and to practice these principles in all our affairs.

Newcomers to A.A. are commonly encourage to find a power greater than themselves even if that power is nothing more than a doorknob or an ashtray. Many A.A. members attain long-term sobriety using A.A. itself as a higher power (God is sometimes identified as an acronym, standing for "Group of Drunks"). Even casual acquaintance with A.A.'s program makes it clear that this higher power can be of whatever conception one so chooses. See also the quote of Bill W.'s referred to above.

"Would that the Church were like this," Shoemaker said in 1955, "ordinary men and women with great need who have found a great Answer, and do not hesitate to make it known wherever they can - a trained army of enthusiastic, humble, human workers whose efforts make life a different thing for other people!"

Is Mr Waters saying that a non-religious group of people cannot exhibit these same characteristics? I suspect that any number of political activists would be happy with such a description.

If a group that meets under spiritual precepts, performs rituals, and seeks to heal its members isn't religious, what else is it?

Rituals? To what rituals does Mr Waters refer? He hasn't mentioned any up to this point in the article and doesn't mention any after this either. And without rituals, all that's left is a group that uses spiritual precepts and seeks to heal its members. In at least one sense of the word spiritual, a vast number of groups satisfy this description.

Indeed, much of the argument comes down to whether or not there is a difference between spirituality and religion, and what that difference might be. From the American Heritage Dictionary:

spir·i·tu·al
ADJECTIVE:1. Of, relating to, consisting of, or having the nature of spirit; not tangible or material. See synonyms at immaterial. 2. Of, concerned with, or affecting the soul. 3. Of, from, or relating to God; deific. 4. Of or belonging to a church or religion; sacred. 5. Relating to or having the nature of spirits or a spirit; supernatural.

As will be clear to anyone who is familiar with A.A. and its program of recovery, A.A. itself would not accept any definition other than one with the broadest possible meaning. The meaning of A.A. being a spiritual program could be that it is religious to the member who is herself religious. That meaning could be only that it is intangible or immaterial to the member who is himself not religious. A.A. itself doesn't care. A.A. is areligious.

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¹Religious Land Use and Institutionalized Persons Act—a federal statute passed in 2000 to provide stronger protection for religious freedom in the land-use and prison contexts.

²The opinion footnotes this sentence with the following:

RLUIPA defines “Religious exercise” as follows:

(A) In general. The term “religious exercise” includes any exercise of religion, whether or not compelled by, or central to, a system of religious belief.

(B) Rule. The use, building, or conversion of real property for the purpose of religious exercise shall be considered to be religious exercise of the person or entity that uses or intends to use the property for that purpose.

³I know from personal experience that the Lord's Prayer is rarely used in Australia, and that because of this Australian members of A.A. pride themselves on being more consistent with A.A. principles than A.A. in the U.S. is.

⁴Full quote, from A Conversation with Bill W., A Synopsis of the Question-Answer Period following Bill W.'s talk at the NCCA Syposium in New York in 1960:

When these Steps were shown to my friends, their reactions were mixed indeed. Some argued that six steps had worked fine, so why twelve? From our agnostic contingent there were loud cries of too much “God.” Others objected to an expression which I had included which suggested getting on one’s knees while in prayer. I heavily resisted these objections for months. But I finally did my statement about a suitable prayerful posture and finally went along with that now tremendously important expression, “God as we understand Him” — this expression having been coined, I think, by one of our former atheist members. This was indeed a ten-strike. That one has since enabled thousands to join AA who would have otherwise gone away. It enabled people of fine religious training and those of none at all to associate freely and to work together. It made one’s religion the business of the AA member himself and not that of his society.

Still above ground and sober

For anyone who's wondering, I'm doing okay. I got elected to another Area office and expect to continue in General Service for another two years. Nimue is divorcing me after nearly three years of separation. Despite that, I feel as good as I have in a long time. Despite some heavy bouts of depression over the last nine months, I recently thought to myself, "Ah, so this is what it feels like not to be depressed! I had forgotten."

Despite the fact that I haven't posted for over nine months, every now and then, someone adds a comment to an old post. This, if nothing else, sporadically reminds me that I'd like to taking up at least semi-regular posting again. Absolutely no promises, we'll see.

Today's reflection

The entry for March 4th in Daily Reflections has long been among my favorites:

The essence of all growth is a willingness to make a change for the better and then an unremitting willingness to shoulder whatever responsibility this entails. AS BILL SEES IT, p. 115

By the time I had reached Step Three I had been freed of my dependence on alcohol, but bitter experience has shown me that continuous sobriety requires continuous effort. Every now and then I pause to take a good look at my progress. More and more of my garden is weeded each time I look, but each time I also find new weeds sprouting where I thought I had made my final pass with the blade. As I head back to get the newly sprouted weed (it’s easier when they are young), I take a moment to admire how lush the growing vegetables and flowers are, and my labors are rewarded. My sobriety grows and bears fruit.

The Bill W. quote inspires me, and the garden metaphor is beautiful and accurate. It describes where I am, where I have mostly been for quite some time.

I am a product of God's grace and mercy. Of his grace, because I got something I didn't deserve; of his mercy, because I didn't get what I did deserve.

Bad language in meetings

The groups in one of the Districts in our Area are having trouble finding locations in which to meet. They've been kicked out of certain churches and the word seems to be spreading among those churches that we're not very good tenants. The two primary issues are (a) too much bad language and (b) smokers congregating around the entrances and leaving butts lying around.

My home group has a requests in our format bearing on these issues and we have [usually] dealt with abuses as they come up. It's something I highly suggest that other groups consider with regard to what their group conscience should be. Every time I hear someone using language generally considered impolite I shudder, imagining some pillar of the church congregation passing by in the hallway at that moment and overhearing us. Personally I have little objection to people using whatever language they wish, but I also think it's important that many people do take offense at such language and that we need to be especially wary with regard to our landlords.

Not too long ago I heard something that covers my feelings on this subject very well:

The absence of profanity offends no one.