Exaggerated success claims for early AA don't justify the author's religious ambitions. A reading of the personal stories in the 1st edition of 'Alcoholics Anonymous' finds relapse after relapse. At the time of the book's publication, AA had less than 100 members, including only one woman (who relapsed soon after).

AA's success did not even begin until the grip of the Oxford Group was loosened. Bill W. had proselytized his religious enthusiams for six months before meeting with Dr. Bob. NOT ONE of his 'prospects' sobered up. Dr. Bob had been an Oxford Group member for several years before his encounter with Bill; his enslavement to alcohol had not been changed at all. Bill's 'sponsor,' Ebby T. spent most of his life drunk, living on the charity of AA members.

AA, as such, has no method for promoting religious, or anti-religious positions in the public sphere. Individuals like Dick B. are free to give the impression that they somehow 'speak for AA' without risking any censure.

AA is defined and preserved by its 12 traditions. An examination of the Oxford Group's conduct reveals consistent violation of ALL these principles. The fault does not lie with Buchman (the O.G's founder) but with the principles of the Oxford Group, in particular: its obsessive concern with money, property and prestige and its evangelical ambition.

The AA pamphlet '44 Questions' states in no uncertain terms:

"Is A.A. a religious society?

"A.A. is not a religious society, since it requires no definite religious belief as a condition of membership. Although it has been endorsed and approved by many religious leaders, it is not allied with any organization or sect. Included in its membership are Catholics, Protestants, Jews, members of other major religious bodies, agnostics, and atheists.

"The A.A. program of recovery from alcoholism is undeniably based on acceptance of certain spiritual values. The individual member is free to interpret those values as he or she thinks best, or not to think about them at all.

"Most members, before turning to A.A., had already admitted that they could not control their drinking. Alcohol had become a power greater than themselves, and it had been accepted on those terms. A.A. suggests that to achieve and maintain sobriety, alcoholics need to accept and depend upon another Power recognized as greater than themselves. Some alcoholics choose to consider the A.A. group itself as the power greater than themselves; for many others, this Power is God - as they, individually, understand Him; still others rely upon entirely different concepts of a Higher Power.

"Some alcoholics, when they first turn to A.A., have definite reservations about accepting any concept of a Power greater than themselves. Experience shows that, if they will keep an open mind on the subject and keep coming to A.A. meetings, they are not likely to have too difficult a time in working out an acceptable solution to this distinctly personal problem."

To anyone who is struggling with alcohol: remember that "The only requirement for AA membership is a desire to stop drinking." There is NO religious requirement, indeed many old-timers advised all newcomers to 'check your religion at the door.'

In love and service
John C.
(14 years of god-free, sober AA membership)

... As another reviewer correctly notes, the early recovery rates were nothing like 75 percent from initial contact. At the time of the writing of the Big Book, only a handful of alcoholics were solidly sober in New York, despite Bill's efforts of several years, and at least two of them were of an agnostic bent ... Hank and Jim B. In Akron, where they number 80 or so -- still less than 100, virtually all Protestant, virtually all men -- they were still putting the newbies in the hospital and then visiting them continuously for days before offering the message. It just could be that that sort of personal, intensive attention and identification had more to do with the better results in Ohio than the explicitly Christian message of the still-extant Oxford Group ``drunk squad.'' While much of value was retained from the Oxford Group, much else was quickly jettisoned with the formation of the first independent AA group in Cleveland. And it is from those roots that AA really took off, with the Plain Dealer articles, etc. I have heard a number of tapes (and a few talks in person) from alcoholics of that era. Clearly, the emphasis was more ``religious'' than today; Christian devotionals were widely used; in Ohio, the Absolutes and a respectful nod toward the Bible remained. But the evangelical Protestant tone of the Oxford Groups did not survive. Catholics and Jews were among the early second wave ... according to Clarence S., about whom Dick has written a book. I am in much agreement with much of what Dick has to say ... such attitudes as ``take what you need and leave the rest'' :) and explicitly virulent attacks on religion do not help alcoholics get and stay sober. Nothing in the program is a bar to the practice of religion and the book suggests consulting with our priest, rabbi or minister (not many Christians have a rabbi!) about our spiritual life. But it's hard to imagine something more divisive than evangelical Christian prosthelytizing in the context of an AA meeting. It's a message that can be carried ... outside those walls.

Again, I admire Dick's homework. There is lots of useful information here and in his other books that simply is readily not available elsewhere. Some of his premises are off-base, and hence some of his conclusions -- based on the sort of evidence that you get if you're hoping to build a case -- are equally off-base.

I have found the insights on such matters as morning meditation to be life-changing. Life-changing ... that's what it's all about. Not so much your mind ... or even your heart ... but your life.

Thank God for AA. And best wishes to Dick B.

There is so much talk in and out of A.A. today about what's wrong with the Oxford Group and what A.A. supposedly learned "not" to do from the Oxford Group that you seldom hear just how closely today's A.A. parallels the principles and practices of the Oxford Group. This is particularly true of the Akron pioneers. The first group there was called "an old fashioned prayer group." The Bible was the main focus in the one weekly meeting, also prayer, and "listening" (which was an Oxford Group idea). Dick's book lays it out in detail. Just as important, he makes it clear that A.A. has six roots---not just one, consisting of the Oxford Group. The Bible, he says, is the major source. And the Oxford Group is another. The whole thing begins to fit together and enable understanding of A.A. as it was. Good for reading. Good Book. Good for Christians like me. I recommend it for history buffs and Christians who want the scoop on A.A. as it was when God was the "power"