Tag: Twelve Step recovery

07/31/15

A Common Spiritual Path

© Weldon Schloneger | 123RF.com
© Weldon Schloneger | 123RF.com

A self-identification as having no religious affiliation was the big news in a study by the Pew Research Center, the 2014 U.S. Religious Landscape Survey. “The number of religiously unaffiliated adults has increased by roughly 19 million since 2007.” Those individuals who are religiously unaffiliated generally are less religiously active, but many believe in God and even pray on occasion. According to the Religious Landscape Survey, “Many people who are unaffiliated with a religion believe in God, pray at least occasionally and think of themselves as spiritual people.”

This spiritual, but not religious group of individuals—those indicating that they have no particular religious affiliation, reported as “nothing in particular” in the survey—are the third largest “religious” group in the U.S. behind Evangelical Protestants (25.4%) and Catholics (20.8%); Nothing in particulars (15.8%). So there is a large group of Americans who are not atheists or agnostics; nor are they religious. I wouldn’t be surprised if a significant percentage of this group were active within 12 Step groups like Alcoholics Anonymous.

For a number of years I have been struck by the fact that there are both religious and nonreligious individuals who are critical of the presumed religiosity of Alcoholics Anonymous (A.A.). Nonreligious critics see it as too religious; religious ones believe it isn’t religious enough. Ironically, A.A. and other Twelve Step recovery programs modeled after it consistently claim they not religious at all.

Historical, religious influences upon A.A. are readily acknowledged by the organization, as are its nonreligious influences. Somewhere in the mix is the claim that it is a spiritual, but not religious program—a claim that is too often dismissed by its critics without an understanding of its origins and meaning. At the center of this debate are the Twelve Steps themselves, whose treatment of God is the flashpoint for both sides.

A.A. was founded in 1935, in the midst of a full social and cultural retreat away from the influence of Christian religious belief on American life. Doctrine, dogma and creeds were found to be increasingly irrelevant after the so-called Scopes Monkey Trial of 1925. In the Scopes Trial, a high school biology teacher named John Scopes was found guilty of violating Tennessee’s Butler Act, which made it unlawful to teach evolution. The trial pitted modernists, who saw Christian religion as consistent with evolution, against fundamentalists who believed that evolution was contrary to Scripture and Christian belief and therefore should not be taught in public schools.

In many ways, the issues debated in the Scopes trial now haunt the dispute over A.A. and the Twelve Steps. And it seems these concerns can be articulated within three basic questions. First, is there a place for God in the practice of addiction recovery? Second, is Twelve Step recovery consistent with the Christian religion? Third, should Christians holding to the importance of the Bible as the rule for faith and life participate in Twelve Step recovery programs?

Many individuals have answered the first question with a resounding “No!” and organized intentionally nonreligious support groups such as: Rational Recovery, SMART Recovery, Secular Organizations for Sobriety, and Women for Sobriety. On the other hand, many Christians believe there is a place for God in recovery. But they question if Twelve Step recovery is consistent with Scripture and feel that Christians should be cautious about participating in groups that do not explicitly affirm that Jesus is Lord. So they organized faith-based support groups that reach out to the still-suffering addict and alcoholic from a self consciously Christian perspective. Some of these include: Alcoholics for Christ, Alcoholics Victorious, Celebrate Recovery, Christians in Recovery, and Overcomers Outreach. Then there are the Twelve Step-based groups that answer “yes” to all three questions: Alcoholics Anonymous, Narcotics Anonymous, Cocaine Anonymous, Marijuana Anonymous, Gamblers Anonymous, Emotions Anonymous, Sex Addicts Anonymous, Overeaters Anonymous, Clutterers Anonymous, and many more.

My own answers to these three questions would be nuanced. With regards to the first question, is there a place for God in addiction recovery, I would answer with a resounding “Yes”! I’d also reject the charge that such an affirmation makes Twelve Step addiction recovery inherently religious. The supposed religiosity of the Twelve Steps rests upon the premise that any belief in a Supreme, Transcendent Being is inherently religious. A.A., which originated the Twelve Steps, held that belief in some sort of God was normal. The A.A. Big Book said: “Deep down in every man, woman, and child, is the fundamental idea of God.” Twelve Step recovery believes that a religion takes this fundamental belief in God and the rituals that accompany it, and then institutionalizes them. See “What Does Religious Mean?,” “Spiritual, Not Religious Experience,”  and “The God of the Preachers” for more on these distinctions.

With regard to the second question, is Christianity consistent with the Twelve Steps, I would say it is and it isn’t. There are many parallels between Christianity and Twelve Step recovery. Yet Biblical Christianity makes an explicit claim that Jesus Christ alone is the way to God: “I am the way, the truth, and the life. No one comes to the Father except through me” (John 14:7). When Christians hold that these words are infallible, that along with all the remaining words of the Bible they are the very breath of God, then compromising them as A.A. does is considered to be a serious break with orthodox Christian belief.

Lastly, I would say that Bible believing Christians can and should participate in non-Christian Twelve Step groups. But I would add that this participation is not a substitute for their fellowship with other members of the body of Christ. Christian faith matures within the context of fellowship with other Christians. Members of A.A. know this is true for alcoholics as well. Recovery matures within the context of fellowship with other recovering alcoholics. Sadly, Christian fellowship alone is often not vibrant enough for addicts and alcoholics to establish and then maintain their abstinence and sobriety. Their recovery can be strengthened within the fellowship of Twelve Step-based groups.

I plan to use the book of Romans as the anchor point for a series of articles that will illustrate how there is a common spiritual path upon which Christians and individuals can travel together—at least for part of their journeys. So there are two primary audiences to whom this series of articles is written: bible-believing Christians who find participation in Twelve Step groups helpful and even necessary for their recovery, and members of Twelve Step groups who desire to grow spiritually within the context of Christian fellowship.

I hope to demonstrate to both groups that they can do so without fear of compromising either their Christian faith or their recovery. Religious critics of A.A. can also gain an understanding of what is meant by its claim to be a spiritual, but not religious program. And perhaps soften their opposition to Christians participating in Twelve Step recovery. There is a richness and depth to the compatibility of Twelve Step recovery and Scripture that proceeds from the deep structure of Scripture.

But the concerns that will be addressed here are not just those encountered by Christians involved in self-help groups based upon the Twelve Steps. Increasingly, Western culture itself has become “spiritual, but not religious” in a way that builds upon the view of religion and spirituality found in the Twelve Steps. I think the 2014 U.S. Religious Landscape Survey illustrates this. Americans in particular have historically had diverse opinions on what it means to be “one nation under God” that fits with the idea being spiritual but not religious. Self-defined higher powers and the subjective experience of transcendence articulated in the writings of William James have become a basis for the spirituality of millions of individuals.

The same religious and theological challenges encountered as we journey along the path of recovery through the book of Romans occur repeatedly when discussing the relevance of Christianity to the lives of the millions of spiritual, not religious individuals who sit beside us on planes and in coffee shops; who live in our neighborhoods; who commute to work with us; and who even sit in the church pews beside us on Sunday.

If you’re interested, more articles from this series can be found under the link for “The Romans Road of Recovery.” “A Common Spiritual Path” (01) and “The Romans Road of Recovery” (02) will introduce this series of articles. If you began by reading one that came from the middle or the end of the series, try reading them before reading others. Follow the numerical listing of the articles (i.e., 01, 02, etc.), if you want to read them in the order they were originally written. This article is “01,” the first one Enjoy.

01/16/15

Whatever You Treasure Has Your Heart

Copyright: thaikrit / 123RF Stock Photo
Copyright: thaikrit / 123RF Stock Photo

“Greed is a fat demon with a small mouth and whatever you feed it is never enough.” (Janwillem van de Wetering)

The following passage contrasts the pursuit of material wealth to that of heavenly riches. Modern wealth or treasure often means possessing “money” or valuables containing precious metals. So many English translations since William Tyndale use “rust” to translate a Greek word which can also mean: “eating” or “consuming.”  Following this sense, the word translated “money” in verse 25 is better understood as more broadly as material wealth.

Do not lay up for yourselves treasures on earth, where moth and rust destroy and where thieves break in and steal, but lay up for yourselves treasures in heaven, where neither moth nor rust destroys and where thieves do not break in and steal. For where your treasure is, there your heart will be also.The eye is the lamp of the body. So, if your eye is healthy, your whole body will be full of light, but if your eye is bad, your whole body will be full of darkness. If then the light in you is darkness, how great is the darkness!“No one can serve two masters, for either he will hate the one and love the other, or he will be devoted to the one and despise the other. You cannot serve God and money.  (Matthew 6:19-25)

Wealth to the audience who heard the Sermon on the Mount would have more likely been excess provisions of food and resources like cloth. So vermin or insects that would get into your stored grain and materials could destroy or ruin your treasure. Thieves could also steal it from you. But earthly treasures can also be things that bring an individual power, prestige or wealth. So there is a broad range of things that we can covet or “store” up that would qualify as earthly treasure.

And here lies the first bombshell of the passage: whatever you treasure has your heart.

The next two verses, 6:22-23, can be difficult to understand. The metaphor of the eye being the lamp to our body doesn’t speak clearly to a modern audience. Craig Blomberg, suggests that it is a restatement of the previous paragraph. So the meaning is that the way people handle their finances affects every part of their lives:

Just as the “heart” (v. 21) forms the center of one’s affections and commitments, the “eyes” enable the whole person to see. Good and bad eyes probably parallel a good and bad heart and thus refer, respectively, to storing up treasures in heaven versus storing them up on earth.

I think that Jesus is extending his statement about treasure, rather than just restating it. In his time, as today, it would likely have been understood that extreme examples of greed were ungodly. But there is nothing morally wrong with trying to improve your financial status, is there? So saying: “where your treasure is, there your heart will be also”, could have been readily affirmed—but not fully understood. His hearers, then and now, could have missed a crucial point.

So Jesus extends and clarifies his statement about treasure by using another metaphor, how the eye is the lamp of the body; the eye lets in light. Here, as Leon Morris observed, there is a spiritual parallel with Jesus speaking of the eye as the source of light to the body. So, if you have “good,” healthy eyes, your body has light. If your eye is not healthy, you will be in darkness. So far Jesus has described the one half of the metaphor that everyone knows—blind people are in darkness. The second half of the metaphor now equates “light” entering a person as spiritual or moral “darkness,” and then declared “how great is the darkness” if the “light” that enters you is “darkness!”

It asks the question, “What do you have your eye on?” If your eye is on some kind of treasure, that is where your heart is. If your eye is on the things of God, then your body is full of the light of God. If your eye is on other things, you have let “darkness” in—and how great is that darkness! So, no one can serve two masters; you cannot serve God and earthly treasure in any form.

Twelve Step recovery is steeped in the knowledge that pursuing earthly treasures leads to destruction. In the “Step Seven” essay in Twelve Steps and Twelve Traditions, Bill W. noted how alcoholics for thousands of years have been demanding more than their share of security, prestige—the things of material achievement or earthly treasure. Success meant dreaming of more; frustration or failure meant drinking for oblivion. “Never was there enough of what we thought we wanted.” Never was there “thought of making honesty, tolerance, and true love of man and God the daily basis of living.”

As long as individuals attempted to live by their own strength and intelligence, a working faith was impossible. “This was true even when we believed that God existed.” Here, the Twelve Stepper and the follower of Christ stand in agreement: “We could actually have earnest religious beliefs which remained barren because we were still trying to play God ourselves.” As long as we place self-reliance first, a genuine reliance on God was impossible. “That basic idea of all humility, a desire to seek and do God’s will, was missing.” Whatever you treasure has your heart.

This series is dedicated to the memory of Audrey Conn, whose questions reminded me of my intention in seminary to look at the various ways the Sermon on the Mount applies to Alcoholics Anonymous and recovery. If you’re interested in more, look under the category link “Sermon on the Mount.”

09/22/14

Won’t Money Spoil This Thing?

image credit: iStock
image credit: iStock

In November of 1937, Bill Wilson and other early A.A. members were asked this question by Albert Scott when they met with him and others in a meeting held in John D. Rockefeller’s private boardroom. The then unnamed fellowship was looking for financial support from Rockefeller for their idea to develop a small specialized hospital to treat alcoholics. In the end, only $5,000 was approved to pay off the mortgage of Dr. Bob Smith’s home and provide a weekly draw of $30 for both Bill and Dr. Bob. Bill was bitterly disappointed at the time because he had envisioned a chain of treatment hospitals staffed with paid A.A. workers.

That wasn’t the end of Bill’s vision for the professionalism of the A.A. way. In his essay on the Sixth Tradition, Bill said “We tried A.A. hospitals—they all bogged down.” He related other outside attempts of education and reform that ultimately led to the conviction A.A. should not endorse any related enterprise, regardless of how good it seemed. “We of Alcoholics Anonymous could not be all things to all men, nor should we try.”

This “school of hard knocks” resulted in the formal acknowledgement of its non-professionalism within the Twelve Traditions. Tradition Six reads:  “An A.A. group ought never endorse, finance or lend the A.A. name to any related facility or outside enterprise, lest problems of money, property, and prestige divert us from our primary purpose.” This primary purpose, embodied in Tradition Five, was “to carry its message to the alcoholic who still suffers.” Tradition Seven further voiced what was called A.A.’s “collective poverty” in stating that: “Every A.A. group ought to be fully self-supporting, declining outside contributions.”

The clear language of Tradition Eight states: “Alcoholics Anonymous should remain forever nonprofessional.”  Bill began his essay with this paragraph:

Alcoholics Anonymous will never have a professional class. We have gained some understanding of the ancient words, “Freely ye have received, freely give.” We have discovered that at the point of professionalism, money and spirituality do not mix. Almost no recovery from alcoholism has ever been brought about by the world’s best professionals, whether medical or religious. We do not decry professionalism in other fields, but we accept the sober fact that it does not work for us. Every time we have tried to professionalize our Twelfth Step, the result has been exactly the same: Our single purpose has been defeated.

It isn’t too hard to find someone critical of Alcoholics Anonymous or Twelve Step recovery these days. One of these critics is Dr. Lance Dodes, author of The Sober Truth. Dr. Dodes has professional credibility. He is a trained psychoanalyst; a retired assistant clinical professor of psychiatry at Harvard Medical School; the former director of the substance abuse treatment unit of McLean Hospital and more.

Listening to his interview on NPR, you will here him claim that: “the success rate of AA is between 5 and 10 percent.” And then he stated that the studies that have claimed to show that AA is scientifically useful are “riddled with scientific errors.” Further, A.A. is also “harmful to the 90 percent who don’t do well.” Significantly, he noted where A.A. describes itself as a “brotherhood” (or fellowship) rather than a treatment.

A.A. is not treatment, but often gets lumped in with the Rehab industry, as within the subtitle of Dodes’ book: “Debunking the Bad Science Behind Twelve-Step Programs and the Rehab Industry.” Dr. Dodes is just the newest in a long line of critics of both A.A. and the addiction treatment industry. His dismissed studies supporting the usefulness of A.A. as “riddled with scientific errors,” and declared that: “AA probably has the worst success rate in all of medicine.”

Another long time Twelve Step recovery critic is Stanton Peele. Dr. Peele has been around since 1975, when he was the co-author of Love and Addiction. His latest book is Recover! Stop Thinking Like an Addict and Reclaim Your Life with The PERFECT Program. I’ve read several of his other books and found some of his thinking useful. One idea from The Diseasing of America that I’ve used regularly over the years was his distinction between three generations of “disease” (physical ailments, mental disorders, and addictions). You can read his recent thoughts on addiction and recovery in these blog posts on The Fix: “The New Recovery” and “Do Not Fold, Spindle, or Mutilate People into AA.”

Because of its traditions, (Tradition Ten: “Alcoholics Anonymous has no opinion on outside issues; hence the A.A. name ought never be drawn into public controversies.”) A.A. will not respond to these criticisms. So if you want more information on A.A., you’ll have to go to some open A.A. meetings and see for yourself what A.A. is all about. They don’t charge admission; it’s free. You can also subscribe to this blog and receive a free copy of my ebook, “The Age of Miracles is Still with Us,” which examines data from periodic membership surveys by A.A.

If you want to know more about what Drs. Dodes and Peele think about A.A., try their latest books: Recover! for $16.66 or The Sober Truth for $20.50 on Amazon.