April 26 in A.A. History

In 1939, Bill and Lois W. were forced to leave their home at 182 Clinton St. [right, c. 1940] in Brooklyn, where they had lived since Lois’s father remarried and moved out in May 1933, shortly after Lois’s mother’s death. The bank held a mortgage but, preferring to have the property occupied rather than empty, allowed the W.s to stay on a month-to-month basis for less than the monthly mortgage—specifically, a “nominal” payment of $20 [~$460 in 2025]. With the Great Depression loosening its grip, foreclosure restrictions had eased, allowing the bank to foreclose and sell the building. This was a difficult blow for Lois, as it was her childhood home.
    They had no place to keep their belongings, so most went into storage. As Bill later remarked, “There wasn’t enough money to even get our goods into storage. We had to go on the cuff [on credit] with the drayman [wagon driver].”
    With nowhere to live, Bill and Lois moved in with Hank and Kathleen P. in Montclair, New Jersey. Lois’s terse diary entry reads, “Left 182 for good. Went to P—–s [sic].” This would be just the first of over 50 temporary homes they would inhabit over the next two years.
    In her memoir, Lois Remembers, Lois noted that “soon after we left Clinton Street, Hank and Kathleen started holding Sunday meetings at their new home”—a sign that the A.A. movement was still alive and growing, even though Bill remarked of their ouster, “So climaxed four years of Alcoholics Anonymous.”
    A few days later, Bill and Lois moved again, this time to a remote bungalow in rural Green Pond, New Jersey. Lois's diary entries—many included in her memoir—suggest that this stay was one of her happiest times during Bill's first five years of sobriety.

In 1958, the first International Convention of Young People in Alcoholics Anonymous (ICYPAA) opened at the Hotel Niagara  [left] in Niagara Falls, New York. The A.A. Exchange Bulletin (precursor to Box 4-5-9) explained that the purpose of ICYPAA was…

    to provide delegates with a thorough rundown of the application of our A.A. program to the individual difficulties encountered by young people in dealing not only with alcoholism but also with the other problems peculiar to their generation.

In 1959, This Week published “Don’t Tell Me I’m Not an Alcoholic” [right: first 2 pages] by John Boit Morse, as told to Arthur Gor­don.

In 1986, Bob P. [left] delivered a farewell address at the closing brunch of the 36th General Service Conference (GSC) at the Hotel Roosevelt in New York City. The occasion was significant, as he was nearing retirement and this would be his final GSC. The Final Report described it as “a powerful and inspiring closing talk titled ‘Our greatest danger: rigidity.’” He said, in part,

    If you were to ask me what is the greatest danger facing A.A. today, I would have to answer: the growing rigidity… And in this trend toward rigidity, we are drifting farther and farther away from our co-founders. Bill, in particular, must be spinning in his grave, for he was perhaps the most permissive person I ever met. One of his favorite sayings was, “Every group has the right to be wrong.” He was maddeningly tolerant of his critics…

April 26–May 2

In 1981, at the 31st General Service Conference, held at the Roosevelt Hotel in New York City, the following were among the advisory actions:

• All future events such as the International Convention not be planned to operate on a deficit basis, and it was also recommended that all future events of this type be self-supporting.
• The suggestion to publish a pamphlet for the homosexual alcoholic be tabled [to] 1982.
• A footnote be added to Tradition Eight in the book “Twelve Steps and Twelve Traditions,” page 169, to update the job description of present-day G.S.O. staff members. The suggested footnote to read: [Their work has no counterpart in commercial organizations.]
• [That] “The AA. Service Manual” and “Twelve Concepts for World Service” be combined.

In 1987, at the 37th General Service Conference, held at the Roosevelt Hotel in New York City, there were two significant sets of presentations by Area Delegates addressing internal concerns that had arisen out of the 36th GSC, with discussion following. The first included two talks by Area delegates:

1. “The Right of Decision Makes Effective Leadership Possible (Concept III),” which said, in part:

       At last year’s Conference there seemed to be some doubt or feeling of unrest about… the trustee's report on the… Conference Committee. The scope of the Conference… Committee is to review and approve the agenda… make recommendations to the Conference for approval, disapproval, or amendment…

2. “The Principle of Mutual Trust (Tradition Two),” which said, in part:

        [Let us] reflect upon why we… have presentations at Conference after Conference questioning the trust or lack of trust between the different levels of A.A. service… It may… suggest that we are all to quick to become guarded or to doubt. Both… contribute to mistrust. Perhaps it is time for us… to be open with one another…

    The second set presentations, “The Use of Surveys in Making Conference Decisions,” included three talks, two by Area delegates and the third by a Class B trustee: 

1. "PRO—Don't Surveys Help Take the Pulse of the FeIlowship?,"
2. "CON—Surveys Don't Help in Making Conference Decisions," and
3. "How Can Survey's be Utilized?" 

    These grew out of criticism that the Conference may be avoiding its responsibility by recommending surveys of the membership to determine whether or not we should, for example, publish a soft-cover format of the Big Book or a daily reflections book.

April 26–May 3

In 2009, at the 59th General Service Conference, held at the Crowne Plaza Times Square in New York City, the following were among the advisory actions: that…

>
• the revised draft pamphlet, “For the Native North American,” be pproved;
• the trustees' Literature Committee undertake a through review of the pamphlet, “Questions and Answers on Sponsorship,” and eliminate or revise outmoded ethnic. cultural and vocational references;
• the title of the pamphlet, “44 Questions,” be changed to “Frequently Asked Questions About A.A.;”
• the General Service Board develop a procedure for the submission of Concept V minority appeals to the General Service Conference;
• all changes to The A.A. Service Manual combined with Twelve Concepts for World Service be listed in the edition in which the changes appear for the first time, and organized by source of change (General Service Board, Conference Advisory Action, Conference Committee on Report & Charter,Publications Department), [and] Conference Advisory Actions will be noted by vertical margin change bars in the edition in which the change appears for the first time; and
• we develop Conference-approved literature that focuses on spirituality and includes stories from atheists and agnostics who are successfully sober in Alcoholics Anonymous. 

April 25 in A.A. History

In 1913, Burr and Burton Seminary presented A Midsummer-Night’s [sic] Dream at the Union Opera House, located on the second floor of what is now Factory Point Place on Main Street in Manchester Center, Vermont [right: playbill]. The names of some of the cast members will be familiar to students of A.A. history:

Theseus, the Duke of Athens	William W—– [still deeply depressed over Bertha Bamford’s death]
Demetrius (In love with Hermia)	John Jackson [Constable who, in 1934, brought Ebby before Judge Graves when he drunkenly shot at pigeons]
Bottom, a Weaver	Edwin T—– [Ebby]
Hippolyta, Queen of the Amazons	Esther Graves [Judge Graves’ daughter, Cebra’s sister]
Helena, (In love with Demetrius)	Dorothy W—– [Bill’s sister, would marry Dr. Leonard Strong]

In 1939, Morgan R. [left], a former advertising executive, asylum patient, and friend of the host, shared his story and pitched the book Alcoholics Anonymous during a 3-minute appearance on Gabriel Heatter’s nationwide radio show, “We the People.” Heatter remarked that if just one person was helped by hearing this story, it would be a real service.

    In the days leading up to the broadcast, Morgan had been confined to a room to prevent him from arriving drunk. Bill W. and Hank P. had raised $500 [~$11,500 in 2025] to send 20,000 postcards to doctors east of the Mississippi River about the upcoming broadcast. The effort yielded 12 responses, only 2 of which were book orders [near right: postcard; far right: enclosed order form].

In 2010, Hallmark Hall of Fame premiered When Love Is Not Enough: The Lois W—– Story on CBS, starring Winona Ryder as Lois and Barry Pepper as Bill. The film is based on William G. Borchert’s book of the same name.

April 25–29

In 1962, at the 12th General Service Conference, held at the Roosevelt Hotel [left: marquee and entranceway] in New York City, the following were among the advisory actions, all unanimous:

• Recommends that the report on Long Range translation needs be adopted as follows: [9 specific points of criteria].
• Accepts the recommended budget as presented by the Finance and Budgetary Committee of the General Service Board.
• An Internationalist be selected by their group to attend the Annual meeting of the General Service Conference as an Observer without vote, starting in 1963.

April 24 in A.A. History

In 1989, Dr. Leonard V. Strong, Jr [right], 90, died of pneumonia at McKerley Health Care Center in Rutland, Vermont. He was the brother-in-law of Bill W., married to his sister Dorothy, and served as a Class A [non-alcoholic] Trustee of the General Service Board of Alcoholics Anonymous.

April 24–28

In 1963, at the 13th General Service Conference, held at the Hotel Roosevelt in New York City, the following were among the advisory actions:

• That in an Area where Delegates have been chosen by two A.A. service entities, the Area's representation in the Conference… be deferred until the Area… is able to select a single Delegate^*.
• Approved the admission to the Conference… of a second Delegate from the Province of Quebec… [to serve] French-speaking group in the Province.
• Viewed “with favor” possible increased participation by overseas A.A. units in General Service Conferences and recommended that a study of factors be made by G.S.O.
• [Denied] the request that a representative of the Young People in A.A. be permitted to attend the General Service Conference as an Observer.
• “Partners,” when revised be retitled [sic] “The Group Handbook” with subtitle, “How the A.A. Group Starts and Grows.”
• Recommends a joint meeting of the G[eneral] S[ervice] B[oard] and Conference Finance Committee be held in October or November. Also that this be extended to other Committees as deemed necessary.
• [Established a number of committees to plan the 1965 International Convention.]
• An amount in excess of $6,500 has been collected in Canada for the Guarantee Fund;… the General Service Board [put aside] $6,500 from the General Fund… representing… [their] share…  of the 1965 Convention Guarantee Fund [to cover any losses resulting from that Convention.

    Bill Wilson spoke about group conscience in his talk titled “A.A. Takes Its Inventory”:

    I think that we have developed almost a fetish that there is some terrific infallibility in the group conscience, and I would like to modify it to this extent: that when the group conscience is thoroughly informed, and when experience backs a decision or conclusion it has reached, and when it isn't too mad or too fearful, it can be (and almost always is) supremely wise as to the best interest of Alcoholics Anonymous.

---

^* The Chicago Area (19) had two such Delegates. Both were invited to meet with the Conference Admissions Committee at their own expense.

April 24–29

In 1973, at the 23rd General Service Conference, held at the Hotel Commodore in New York City, the following were among the advisory actions, all unanimous:

• That Conference Committee Secretaries… serve in an advisory capacity only, and… not… vote.
• In declining to approve the [Agenda/Admissions] committee recommendation, the Conference voted that Quebec be allowed a fourth delegate.
• [Denied a recommendation] that the Agenda/Admissions Committee participate, as a committee, in the final approval of suggested agenda items and their distribution to the various committees, etc., and no longer be restricted to ust “making recommendations.”
• The Unity declaration be added to all A.A. literature when feasible and economical…
• Any A.A. member's evaluating another A.A. member is totally in opposition to our Traditions.
• That the money in the Bill Wilson Memorial Fund be transferred to the General Fund as expeditiously as possible.

April 24–30

In 2022, at the 72nd General Service Conference, held at the Omni Park Central Hotel in New York City, COVID wreaked its havoc, although this was the first face-to-face Conference in since 2019. Two sitting Area delegates were replaced by alternates at almost the last minute. Some G.S.O. employees who had been working on Conference preparations had to go into quarantine after contracting the virus. After the Conference started, Conference members, more G.S.O. employees, and Conference guests began to get sick. As the Final Report put it:

    At least 25 people [were] infected by the end of the week and closer to 50 in the days following the Conference. With no no established protocols or plans in place to address the expanding infection rate, a series of ad hoc procedures were adopted to keep Conference members in the loop of the Conference itself. Recognizing Concept IV and the need to develop a means of communication for those Conference members quarantined in the hotel or who had chosen to leave the Conference over Covid concerns, an audio link was established to provide access to the deliberations of theConference, though the full participation of these Conference members fordiscussion, voting and minority opinion was not possible.
     Further complicating matters… the hotel had no room service capabilities.…
     Another issue…, especially as brought to the fore by the pandemic, [was] the growth, importance and representation of online groups and meetings.

The following were among the advisory actions:

• [That] the… Board develop a… report on the progress and outcomes from the 2013–2015 Conference inventory and include a draft plan for another Conference inventory… to be brought back to he 2023 Conference Committee on Agenda.
• [A]ll Conference… background be made available simultaneously in English, French and Spanish.
• Chapters [8–12] of The A.A. Service Manual be revised to correct inaccuracies and to provide clarity and consistency.

April 23 in A.A. History

In 1940, Dr. Bob S. wrote to the trustees of the Alcoholic Foundation to decline royalties from sales of Alcoholics Anonymous. However, Bill W. insisted that both Bob and Anne receive royalties in recognition of their leadership. Hank P., the only other significant author of the non-story portions besides Bill, had been “squeezed out” after he began drinking, which no doubt contributed to his growing resentment toward Bill.

In 1947,The New York Times published a letter [right] from Leonard V. Harrison, as Director of New York City’s Bureau of Public Affairs; at the time, he was also serving as Chairman of the Alcoholic Foundation Board of Trustees.

In 1963, Bill W. wrote to Sam Shoemaker [left]:

You must remember, Sam, that you were the personification here in New York of all the best that went on in Calvary and in the O.G. [Oxford Group] of A.A.’s early days. Your impact on me, and upon some of our other people, was simply immense.… It is also entirely true that the substance of A.A.’s Twelve Steps was derived from the O.G.’s [Oxford Group’s] emphasis on the essentials and your unforgettable presentation of this material time after time.…
    The Twelve Steps of A.A. simply represented an attempt to state in more detail, breadth, and depth, what we had been taught—primarily by you. Without this, there could have been nothing—nothing at all.
    Certainly there were other indispensable contributions without which we should have probably gotten no place. But none of these were so large or so critical as your own. Though I wish the ‘cofounder [sic]’ tag had never been hitched to any of us. I have no hesitancy in adding your name to the list!

In 2018, The A.A. Grapevine, Inc. launched a YouTube channel [right] with three videos: “Doors,” “At the Printer,” and “Printer Cutter.”

April 23–26

In 1953, at the 3rd Annual General Service Conference, held at the Hotel Roosevelt in New York City, the Board of Trustees reported that “the name of Works Publishing, Inc. has been changed to ‘Alcoholics Anonymous Publishing, Inc.’”
    The following were some of the advisory actions:

• That Alcoholics Anonymous… not [seek to] incorporate [by Act of Congress].
• [Develop] a new pamphlet for young alcoholics, including a few personal… stories.
• No policy should be declared or action taken on matters liable to gravely affect A.A. as a whole unless by consent of at least three-quarters of the members present.
• That the Board of Trustees… choose the area from which a Trustee [comes] and… the qualifications the prospective Trustee should possess. This Conference… expresses its complete confidence in, and appreciation of, the ability of the Board to act in this matter.
• That the Board of Trustees be authorized to provide part-time compensation for the President of… Alcoholics Anonymous Publishing, Inc. or in any other situations, as needed.
• Changing the name of The Alcoholic Foundation to a new designation using “Alcoholics Anonymous” coupled with a suitable word, that word not to be “international.”

April 23–27

In 1952, at the 2nd General Service Conference, held at the Hotel Commodore in New York City, the following were among the advisory actions, all unanimous:

• That Conference Committee Secretaries… serve in an advisory capacity only, and… not… vote.
• Reaffirm the stand taken by the 1951 Conference as follows: “This conference has no desire to review, edit, or censor non-Foundation material. Our object is to provide, in the future, a means of distinguishing Foundation literature from that issued locally or by non-A.A. interests.”
• The pamphlet “Sedatives” be given first priority in issuance of revisions of existing pamphlets.

In 1958, the 8th General Service Conference of Alcoholics Anonymous was held at the Prince George Hotel in New York City. Area Delegates included one from Alaska and one from Puerto Rico.
     Two advisory actions of interest were:

• That Area 9 (Mid-Southern California) be recognized.
• That A.A.…

    recognize the original use of the word ‘honest’ before ‘desire to stop drinking’ and its deletion from the Traditions as part of the evolution of the A.A. movement. Any change to be left to the discretion of A.A. Publishing, Inc.

    This was with regard to a proposal to…

    change the wording of the so-called “Grapevine description” of the movement [i.e., the Preamble] so that this conforms with the third Tradition in omitting the word “honest.”

    That summer, the Board voted to remove “honest” from the Preamble.

In 1990, at the 40th General Service Conference, held at the Omni Park Central Hotel in New York City, the following were among the advisory actions:

• The A.A. History book project continue… the time frame covered be expanded to include 1955 [on].
• The manuscript of the daily reflections book be approved with the following specific changes… pamphlet for young alcoholics, including a few personal… stories.
• The proposal for a pamphlet on the spiritual aspects of A.A. not be approved.
• [That] a standing committee for central and intergroup offices not be formed…
• [Revise] the Twelve Concepts section in The A.A. Service Manual,… the short form of Concepts as the “Table of Contents,” followed by the long form and introduction.
• [That] items discussed, but no action taken or recommendation made,… committee recommendations which are not adopted, be included in a separate section in the Conference Final Report.
• [Denied] a request from ICYPAA that a member of their advisory council be allowed to attend the General Service Conference as an observer.
• [Denied a Delegate request] that the resumes of nominees for… trustee[s] be sent to all delegates.

April 23–29

In 1989, at the 39th Annual General Service Conference, held at the Omni Park Central Hotel in New York City, the following were among the advisory actions:

• [To not] send complete audited financial statements to each delegate as soon as they are available has not been demonstrated, but that they will be made available upon request (available about April 1st, each year).
• That] the Grapevine develop an ongoing A.A. history section,… including area and regional histories.
• [That] work continue on a … book on A.A. History from 1955, [that] focuses on major events and developments [since then] rather than focusing on the beginning of A.A. and the history of the 91 areas…
• … “The A.A. Group” be thoroughly revised to address the many issues and concerns related to A.A. groups which come before the committee year after year such as: the difference between a group and a meeting; meeting formats; how to obtain a group conscience; the duties of trusted servants and their alternates; and others as described in an outline of contents submitted by the trustees’ Literature Committee.
• A pamphlet for gay and lesbian alcoholics be approved… the title be “A.A. and the Gay/Lesbian Alcoholic.”
• [That] General Service Conference committee items discussed, but no action taken or recommendation made, not be included in the Final Report.
• Rectify contradictions and inconsistencies between The AA. Service Manual and legal charters and by-laws.

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.

Studying the steps as laid out in the Big Book

IMNSHO, there's no way to become familiar with the program of Alcoholics Anonymous like doing a study of the Big Book, paragraph by paragraph, in a group, with plenty of time to comment and discuss with each other.

Tuesday night my sponsor, in his home, started [what I think is] the fourth such annual study group. Most years, including this year, we use what I recently learned is the Hyannis rotation to determine which pages in the Big Book to read for which steps. It comprises "The Doctor's Opinion" and chapters 3 ("More About Alcoholism"), 4 ("We Agnostics"), 5 ("How It Works"), 6 ("Into Action") and 7 ("Working with Others"). While not specified we usually read Appendix II ("Spiritual Experience"), which of course was added after the first printing of the first edition to clarify that not every alcoholic need have a as vivid an experience as Bill W. had in order to recover. Last year we also used Twelve Steps and Twelve Traditions.

It was originally my suggestion that we follow the Hyannis rotation. I knew about it because of a regular Big Book Step Study group that I attend whenever I can. At that group's meeting, we read a page at a time rather than a paragraph at a time, but the discussion generally stays focused on the step being studied and is usually quite excellent. I've learned a tremendous amount there.

That Big Book Step Study group was started about a dozen years ago and originally used the chairperson's guidelines (somewhat loosely I believe—I only started attending later) and the Hyannis Preamble, modified so that only those who had worked all twelve steps could share. Early on, by group conscience, they abandoned that requirement, as well as the one in the Hyannis Preamble that only those who had worked the step being studied could share.

So far as I know this group was never—and is still not—listed in the Hyannis directory of "official" Big Book Step Study meetings. I'm just as glad. The idea of putting an "official" seal of approval on any group disturbs me. I'm not exactly sure why, though the first—and, so far, only—thought that comes to mind is that it may violate the Third Tradition: an A.A. group can have no other affiliation than that with A.A. itself.

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P.S. On an entirely unrelated note, the fortune cookie that came with my Thai lunch said, "You are the master of every situation." Ha!

I'm baaaack

Well, that took longer than I had expected. LOL! I'm not sure what "that" was, but I never intended to go almost six weeks without posting. I appreciate all the people who checked in with me to make sure I was okay.

Several things happened. First, in early December, I was consumed with preparing for a meeting of the Area Committee. Next I had to get my affairs in order because I was leaving town in mid-December. Then I actually left town, traveling across the continent for Christmas with my four grandchildren (and daughter S-Cat and her husband Revson). Finally, after my return, I had some trouble adjusting to my normal life again. I hope I'm now back in stride.

Late in November I started up on a new med. I'm still not quite sure how I'm doing. At worst, the nature of my depression has changed from being angry and pissed off all the time to merely having trouble getting out of bed every day—part of what I meant above by "trouble adjusting to my normal life." At best, I'm doing much better and the difficulty getting going has been due to jet lag, not having any work and my natural laziness. I need to check in with my therapist and I'll be seeing my primary care guy late in the month. I am having some other physical symptoms that may or may not be due to the sertraline: muscle clenching, some congestion and a mild cough.

The congestion and mild cough may be something I picked up from my grandchildren. In any case, I sure enjoyed it. It wasn't exactly relaxing and I didn't get a lot of sleep—the four grandchildren are all age 6 and under. I slept in the living room and the oldest got up like clockwork at 6:15 AM every morning. He made sure I got up then too, usually by coming in and jumping on top of me. It's been many years since I spent Christmas morning with small children and that was a real delight. The four of them got a huge pile of presents. I worry that they're going to be spoiled, but I didn't hesitate in contributing to that, hehehe.

My son-in-law Revson and I spent the afternoon of the day after Christmas fishing the with two older grandchildren. What a blast! The two of us started off by hooking the fish—spotted bay bass, and we were catching and releasing—then passing the rods to the two kids. But we had three rods, so the oldest grandchild started hooking and catching his own. In the end the two of them pulled in well over a dozen fish. He got a few more than she did, but she got the biggest one of the day, so everyone was happy.

Revson has started attending A.A. since I last visited so I got to attend more than my usual number of A.A. meetings. That was a real treat; I met some wonderful people. There were a number of things I noticed about A.A. there that are different from A.A. here. (1) We have anniversaries: e.g. 30-, 60-, 90-day ones as well as yearly ones; they have yearly "birthdays" (and actually sing "Happy Birthday"), while milestones of less than a year are "special occasions". (2) When reading "How It Works", they recite in unison, "God could and would if he were sought"; here, we don't. (3) Their chants after closing (generally with the Lord's Prayer, just like we do) are longer and more enthusiastic than ours are.

I heard early on that the single most common thing that alcoholics communicate with GSO in New York about is a complaint along the lines of "I just moved to this part of the country from somewhere and they don't do A.A. right here!" One time when I visited GSO I asked if this was true. Turns out that it is. I can't help observing that while A.A. does seem to be practiced slightly differently in different parts of the world, people everywhere seem to be able to stay sober. And that's all that really counts, isn't it?

Atheists come to believe (or not)

Monday night was my home group's monthly speaker meeting. It was the first time ever in my 15 years that I've seen (or should I say heard?) a group sung to by a speaker. He sang the opening lines of a couple of corny tunes that I didn't know and certainly don't remember. His singing voice wasn't even very good.

Much more impressive was the story of how he, as a one-time atheist, found God. I always find such stories very moving. Just last Saturday night, at the Came To Believe meeting I attended, I heard another such story from an atheist, which moved me nearly to tears. At that same meeting, still another person said he had been brought up an atheist and had been angry at all the same things his parents had been angry at, whatever they were, which of course made us all laugh. These sharings reminded of what the Big Book says about the purpose of including selected people's stories: "Each individual, in the personal stories, describes in his own language and from his own point of view the way he established his relationship with God."

I must say too that I know several people—not many, but a few—who have what appears to be good long-term sobriety without what I would call a God in their lives. I can think of one in particular who continues to use A.A. as her Higher Power, and she's been coming around regularly since several years before I started to. Every now and then I hear people comment on how it seems like everyone who stays in A.A. and works the program eventually comes to believe in a personal God, but I'd say it's certainly not everyone.

Follow-up

OK, it's Tuesday afternoon and I finally added the pictures to my Thanksgiving post.

I also saw my primary care provider not long ago and, apropos of my other post yesterday, he was less than enthusiastic about tricyclic antidepressants. I left with a prescription for sertraline, better known by its trade name, Zoloft.

Still unmedicated

I remain unmedicated for my mental condition. I haven't posted vis-a-vis my lack of fluoxetine (generic Prozac) for over a month now (that post is here). Last Wednesday, I met with Macron Larks to discuss getting back on something. He suggested I try a tricyclic antidepressant, specifically either amitriptyline or nortriptyline, which, if anything, should help me sleep better (one of my big problems with the fluoxetine is that it seriously disturbed my sleep). He thinks they're rarely prescribed these days because (a) they're old and boring rather than being new and hip, and (b) the pharmaceutical companies don't push them since they don't make any money on them any more. This means they're "cheaper than dirt." Despite what the link above says about amitriptyline, some references indicate that using it can result in excessive weight gain¹, which I really don't want to have to deal with. So I'm more inclined toward nortriptyline. I have an appointment with my primary care guy tomorrow and I'll discuss it with him.

Again I want to thank Doctor A for warning me about the dangers of going back to any antidepressant without supervision.

Actually the main reason I went to see Macron was to discuss my marital situation and some thoughts I've had about what to do about it. A most interesting discussion it was too, and eventually I'll probably post about it, but to do so now would be premature.

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¹One of these—undated I should note—reports the interesting fact that tricyclic antidepressants are "the leading cause of death by drug overdose in the United States." Such irony!

Thanksgiving

[Before I get started on my topic here, I'll just note that I tagged eight more of my fellow bloggers with the recovery meme I posted on Wednesday at the behest of the Junky's Wife.]

I started this post last Friday afternoon. Unfortunately I simply don't have the time to do all the things and be all the people I want to in the limited amount of time available. Sigh.

I spent Thanksgiving day at an mini-alkathon¹ in a river town a little over 30km from home in an adjoining Area. There was a nice turkey dinner for anyone who showed up, plus breakfast for those who were there early. It was something like the 10^th year for this event, although I don't remember ever hearing about it before (another advantage of attending a new set of meetings—I get to hear about goings-on that I didn't know about before). There was a speaker every hour on the hour from 10:00 AM to 6:00 PM. Most speakers spoke for 30 minutes and allowed discussion to follow. At least one used the whole hour. I was lucky enough to be invited to speak in place of a no-show for the final slot.

Having heard they needed help, I showed up around 9:00 AM. They let me help alright, but not with anything so important as cooking: instead they let me take out trash, make donation cans, run errands and, of course, help clean up afterwards.

I took some photographs². It was held in a church that I'm told has been very eager to have A.A. folks put on this event. It's a great facility in which to do it.

They hung a sign on the street to let everyone know that this was the place.

It was held in a gymnasium behind the church known as "The Lord's Gym."

Probably a couple hundred people flowed through the facility during the day. A few people I knew showed up, including the man who was Delegate in our Area when I was a DCM. Mostly though I hadn't known the people I met that day. I heard a number of good things throughout the day. The one that has most stuck with me came from one of the cooks who spoke. He said, "If I could drink normally, I'd drink all day long." Is that alcoholic thinking, or what? I heard at least one person say that if it hadn't been for this alkathon, they'd have had no place to go that day. Another admitted that she had planned on getting drunk that day, but a friend had called her and convinced her to come to the alkathon instead.

All in all, I felt very good about the day. I'd never done anything like this for Thanksgiving; I'd always spent it with family and friends. The group that put this alkathon on also has them on Christmas Eve, Christmas Day, New Year's Eve and New Year's Day. Last Wednesday I bought plane tickets to fly across the country and be with my grandchildren for Christmas, but maybe I'll go back and do it again for New Year's. It sure would beat getting drunk and wearing a lamp shade on my head.

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¹Anyone have an opinion or knowledge about how to spell this word? Google reports the following number of results for each of the spellings shown:

	alcathon	655
	alcothon	355
	alkathon	1,770
	alkothon	2

²I'll upload pictures later this evening, after I get home to my camera.