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A Day with the Akron A.A. Pioneers
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By Dick B.
After eleven years of personal research, and through generous
sharing by those such as Dr. Bob’s kids, the Seiberling children, and T. Henry’s
daughter, coupled with diligent writings of historians and archivists who have
really delved into the guts of early A.A. in "Akron Number One" (as Bill Wilson
called it), we can piece together a picture of the earliest A.A. days. And enjoy
"a day with the Akron A.A. pioneers." Virtually!
Most of our information sources have never seen the light of day
as far as the average AA is concerned--Anne Smith’s Journal, Dr. Bob’s Library,
the transcripts of Akron oldtimers lodged in GSO archives in New York, the
papers of people like Clarence Snyder and Bob E., and even the four AA of Akron
pamphlets that have been on sale for a number of years in Akron and Cleveland. A
number of us have had the opportunity to interview some of the survivors of our
earliest days, or their immediate friends or families. And the results enable a
picture, albeit reconstructed by this author, of what a single day in the period
of 1935 to 1938 was really like.
Early Morning Quiet Time at Dr. Bob’s Home
Let’s start with Quiet Time at the home of Dr. Bob and Anne
Smith. Dr. Bob’s daughter told me that the "guys" who came over often said they
were coming to Anne’s place for "spiritual pablum." Let’s also start with some
documented descriptions of Anne’s early Quiet Time, as well as those conducted
by other pioneers individually and in groups:
He [an alcoholic] must have devotions every morning–a "quiet
time" of prayer and some reading from the Bible and other religious
literature. Unless this is faithfully followed, there is grave danger of
backsliding (From the report of Rockefeller’s investigator Frank Amos,
published in DR. BOB and the Good Oldtimers, p. 131).
The A.A. members of that time did not consider meetings
necessary to maintain sobriety. They were simply "desirable." Morning
devotion and "quiet time," however, were musts (DR. BOB,
supra, p. 136).
Daily Quiet Time. This cannot be emphasized too much.
Not a day should be missed. The early morning hours are best. It may be that
more than one quiet time will be needed during the day. Whenever need arises
one should stop and pray and listen. The method of holding quiet time varies
some with each individual. All include prayer and Bible reading and study
and patient listening to God (Quoted from Anne Smith’s Journal: Dick B.,
Anne Smith’s Journal, 1933-1939, 3rd ed., p. 61; see
also Dick B., Good Morning! Quiet Time, Morning Watch, Meditation,
and Early A.A., 2d ed, pp. 6-9).
At that time [when "Dad and Mom and Bill were working out
the program"] I [Dr. Bob’s daughter Sue] was getting involved with the quiet
times they had in the morning. The guys would come, and Mom would have quiet
time with them. There was a cookie salesman and he’d bring the stale cookies
over, and we’d take up a collection for three pounds of coffee for 29 cents.
They’d have their quiet time, which is a holdover from the Oxford Group,
where they read the Bible, prayed and listened, and got guidance. Then
they’d have coffee and cookies. This was early in the morning, when the sky
was starting to get light. Sometimes they’d get us out of bed to do this
(Bob Smith and Sue Smith Windows, Children of the Healer, pp. 43-44;
Dick B., Anne Smith’s Journal, supra, p. 54).
Sue also remembered the quiet time in the mornings–how they
sat around reading the Bible. Later, they also used The Upper Room, a
Methodist publication that provided a daily inspirational message,
interdenominational in its approach. "Then somebody said a prayer," she
recalled. "After that, we were supposed to say one to ourselves. Then we’d
be quiet. Finally, everybody would share what they got or didn’t get. This
lasted for at least a half hour and sometimes went as long as an hour" (DR.
BOB, supra, pp. 71-72; Dick B., The Akron Genesis of
Alcoholics Anonymous, pp. 204-08).
[John R., Akron pioneer, remembered] Before one of these
meetings [at DR. Bob’s home in the morning], Anne used to pull out a little
book [her journal] and quote from it. We would discuss it. Then we would see
what Anne would suggest from it for our discussion (Dick B., The
Akron Genesis of A.A., supra, p. 110; Anne Smith’s Journal,
supra, p. 56)
Here’s a segment from Anne’s journal. Picture some reading from
the Bible. Then a prayer. Then a Quiet Time, sharing what was received. Then
Anne’s reading the following from her journal and inviting discussion of the
remarks:
Confession. Don’t be shocked at any confession. It is
hypocritical for you yourself have at least thought of doing something
similar. A man may share many problems, but not his deepest one. You must
share deeply with him, UNDER GUIDANCE; you may be guided to share your
deepest sin, and this will clear the way for him to share his. The time will
come when he will begin to tell you things about himself that he doesn’t
tell to others. Why are people so afraid to face their deepest problems?
Because they think there is no answer. When they learn there is one, they
will believe it can work out for them, and they will be really honest about
themselves. When we fail to share, people think their sin is unique, but
sharing lifts a tremendous load. It is absolutely necessary to face people
with the moral test [absolute honesty, purity, unselfishness, and love].
Fundamentally, sin is independence toward God, living without God. Seeing
one’s self as God sees one, brings hatred out of sin (From GSO copy, page
4).
What Next?
I’m not sure we can state precisely what happened in the
course of a pioneer day, but we do know certain facts for sure.
For one thing: Teams of AAs (many called themselves the "alcoholic
squad of the Oxford Group") visited newcomers who had been hospitalized at the
Akron City Hospital. They told their stories. They told the newcomer that Dr.
Bob had the answer to their problems. Sometimes they even gobbled up the food
the hospitalized "pigeon" was unable to stomach. Dr. Bob also visited the
patient each day. By his own account: "I used to go to the hospital and stand
there and talk. I talked many a time to a chap in the bed for five or six
hours." On the final day, Dr. Bob would make sure the newcomer believed in God
and then would have him get out of bed, get down on his knees, and "make
surrender." That meant accepting Jesus Christ as Lord and Saviour (The
Co-Founders of Alcoholics Anonymous, pp. 12; Dick B., That Amazing Grace,
pp. 25-27).
Daily meetings: [Dr.] Bob said, "We used to have daily meetings at a
friend’s house [the home of T. Henry Williams in Akron]. All this happened at a
time when everybody was broke, awfully broke. It was probably much easier for us
to be successful when broke that it would have been if we’d had a checking
account apiece. We were, every one of us, so painfully broke. . . I think now
that it was providentially arranged. Until 1940, or maybe early 1941, we held
the Akron meetings at the residence of that good friend, who allowed us to bang
up the plaster and the doorjambs, carting chairs upstairs and downstairs. Then
we outgrew that (The Co-Founders, supra, pp. 13-14). Since many
lived at the Smith home itself as well as at several other A.A. homes, and since
none was prospering, historian Ernest Kurtz opined that, in hindsight, most of
their waking lives was a continuous A.A. meeting (Kurtz, Not-God, p. 56).
Focused as he was on his own not-God thesis and his inadequate Oxford
Group understanding, Kurtz missed the more insightful observations as to the
nature of these meetings by Dr. Bob, early AAs, and other observers at that day.
Thus Dr. Bob considered every meeting a "Christian Fellowship." (DR. BOB,
supra, p. 118; Dick B., The Akron Genesis of A.A., supra,
pp. 219-220). The Oxford Group itself was "A First Century Christian Fellowship"
(Dick B., The Oxford Group & Alcoholics Anonymous). AAs themselves
perceived a Christian fellowship emphasis where Bible study, prayer, use of
Christian devotionals, and reading of Christian literature were stressed, along
with breaking bread together (See Acts 1:13-14; 2:41-47; 4:32-37; 10:34-48;
12:26-49). For Sam Shoemaker had often written of the importance of Christian
fellowship, quoting in many cases from the Book of Acts (See Dick B., New
Light on Alcoholism: God, Sam Shoemaker and A.A., pp. 59-60). Early AAs such
as Bob E. were speaking of living "Christian fellowship" (See Kurtz, Not-God,
p. 55). And outside observers commented on the similarity between Akron’s
old-fashioned prayer fellowship and First Century Christianity (See DR. BOB,
supra, pp. 129, 131, 135-36; Pass It On, p. 184; Thomsen, Bill
W., p. 282)
Other Daily Happenings
Input from Anne and Henrietta: In addition to the quiet times,
hospital visits, and
frequent meetings, the roles of Anne Smith and Henrietta Seiberling were of
major importance. Anne was legendary in her work with new people. She acted as
counselor, nurse, evangelist, and teacher; and the pioneers had great confidence
in her love and advice. She often shared important Bible passages with them.
She used the phone much to keep in touch with those who were not actually
present at the Smith home. Henrietta Seiberling paid daily visits to the Smith
home, kept in touch by phone, and shared many important Bible and Oxford Group
ideas with the early people and their families.
Individual reading and study: Individuals did a great deal of reading
on their own. The Upper Room was a major guide. And daily Bible study,
prayer and Quiet Time were important aspects of their spiritual growth and
understanding. The number of Christian books in wide circulation and use is
quite astounding compared to the situation in A.A. today (See Dick B., Dr.
Bob and His Library and The Books Early AAs Read for Spiritual
Growth, 7th ed.).
Religious comradeship: There most assuredly was socialization, but
that word has been used in misleading ways by recent commentators as a
substitute for what A.A. Trustee-to-be Frank Amos more appropriately called
religious comradeship. For it appears that fellowship and comradeship with
believers was far more important in those earliest days than mere social
activity. The pioneers and their families were deadly serious, and they took
their reliance on our Creator very seriously and shared it in fellowship.
The "Regular" Meetings
The Unique Focus in Akron: Simplicity was the watch word. And prayer
was the focus.
If you do as I did, and examine the kind of meetings Dr. Bob attended as a
youth in Christian Endeavor, you can see how much Akron A.A. resembled the
Christian Endeavor program of Dr. Bob’s youth (See Dick B., Dr. Bob
and His Library, Appendix 1, "Dr. Bob’s Biblical and Christian Background,"
pp. 111-19). In an effort to stigmatize the Oxford Group’s very clear influence
on A.A. and then to develop excuses for A.A.’s departure from the Oxford Group,
commentators (including Bill Wilson himself) have ignored the startling
difference between Akron A.A., New York A.A., and regular Oxford Group meetings
of the 1930's. In Akron, there was no Calvary Church where either Frank Buchman
or Sam Shoemaker called the shots. There were no Calvary House meetings adjacent
to Sam’s church. There was no Sam Shoemaker doing the mentoring. There were no
"teams" or "houseparties" or even the kind of "sharing" that was so typical of
the Oxford Group activity.
The "old fashioned prayer meeting": A typical Akron meeting began with
prayer–not the Serenity Prayer. It ended with the Lord’s Prayer. There was
usually an open Bible present, with the meeting’s leader reading Scripture to
the group. There were prayers. There were announcements about newcomers in the
hospital. There often was reading from a devotional such as The Upper Room.
There were brief group Quiet Times, but these were hardly peculiar to the Oxford
Group. Quiet Time has been observed in one form or another from the earliest
Bible days (See Dick B., Good Morning!: Quiet Time, Morning Watch,
Meditation, and Early A.A.). It was used in the world-wide Student Christian
Movement, the YMCA, Christian Endeavor, and the teachings of F. B. Meyer–who
influenced all the foregoing movements. It was observed in the Christian
Endeavor meetings Dr. Bob attended as a youth and in the practices Sam Shoemaker
advocated in his books, first calling the practice Morning Watch, and
later, Quiet Time. It meant prayer, Bible study, quiet time for receiving
God’s guidance, confession of Jesus Christ, and activities in support of the
local church as well as focus on area fellowships. It did not mean "sharing" of
experience, strength, and hope–as the Oxford Group generally so often did, and
as New York meetings began to emphasize. Akron A.A. meetings did not have "drunkalogs."
The Bible reading: Picture Dr. Bob’s tall, stern figure opening up the
Bible and reading one of the following passages to the group–portions that Dr.
Bob and the oldtimers considered "absolutely essential":
Ye have heard that it hath been said, Thou shalt love thy neighbor, and
hate thine enemy. But I say unto you, Love your enemies, bless them that
curse you, do good to them that hate you, and pray for them which
despitefully use you, and persecute you. That ye may be the children of your
Father which is in heaven. . . (From Jesus’ Sermon on the Mount, Matthew
5:43-45).
Lay not up for yourselves treasures upon earth, where moth and rust doth
corrupt, and where thieves break through to steal; But lay up for yourselves
treasures in heaven, where neither moth nor rust doth corrupt, and where
thieves do not break through nor steal: For where your treasure is, there
will your heart be also. The light of the body is the eye: if therefore
thine eye be single, thy whole body shall be full of light. But if thine eye
be evil, thy whole body shall be full of darkness. If therefore the light
that is in thee be darkness, how great is that darkness. No man can serve
two masters: for either he will hate the one, and love the other; or else he
will hold to the one, and despise the other. Ye cannot serve God and mammon
(the semon, Matthew 6:19-24).
Charity (agape love) suffereth long, and is kind; charity envieth
not; charity vaunteth not itself, is not puffed up. Doth not behave itself
unseemly, seeketh not her own, is not easily provoked, thinketh no evil:
Rejoiceth not in iniquity, but rejoiceth in the truth (1 Corinthians
13:4-6).
Blessed is the man that endureth temptation: for when he is tried,
he shall receive the crown of life which the Lord hath promised to them that
love him. Let no man say when he is tempted, I am tempted of God: for God
cannot be tempted with evil, neither tempteth he any man; But every man is
tempted when he is drawn away of his own lust, and enticed. Then when lust
hath conceived, it bringeth forth sin, and sin, when it is finished,
bringeth forth death. Do not err, my beloved brethren (James 1:12-16).
No talk of drinking, meetings, psychobabble, relationships, or fatalism. Just
reading what God has said on the important subjects of love, service to God,
walking in the love of God, and resisting temptation. What a day that would have
been!
The Surrenders "Upstairs": You had to make surrender, whether at the
hospital or at the regular meeting when people were taken upstairs to be prayed
over by the "elders." New York did not have surrenders patterned on the Book of
James where there was acceptance of Christ on your knees, group prayer to have
alcohol taken out of your life, and group prayer over the newcomer that he might
live according to the teachings of Jesus Christ.
Other emphasis: There is no evidence I have seen that New York
meetings or Oxford Group meetings were pointed toward visiting the newcomer in
the hospital in groups as the "alcoholic squad" did in Akron (though Bill W.’s
earlier months certainly did involve visits to Towns Hospital, Calvary Mission,
etc.). There is no evidence of Akron focus on "team" life-changing such as that
in which Bill Wilson participated in New York in late 1935 when he was handling
the business-men contacts in huge meetings for League of Nations President
Hambro, whom Frank Buchman had brought to the United States. See Dick B.,
Turning Point: A History of the Spiritual Roots of Alcoholics Anonymous;
New Light on Alcoholism: God, Sam Shoemaker, and A.A.
Fellowship socializing: There does not appear to be much evidence of
fellowship socializing on the New York scene. Yet this was regular fare at the
home of T. Henry Williams and others in Akron on Saturday nights. No evidence on
the New York path, of the recreational activities observed not long after in
Cleveland with bowling and baseball and huge servings of food and beverage.
The Product
In our 23,900 item historical collections now planted in part at The Wilson
House Griffith Library and in part at the Maui Recovery Resource Center (with
several more centers to go), we have countless lists and rosters of the early
members of A.A.–the first 40, and then the first 220. Early AAs knew each other.
They had the names and addresses and phone numbers of each other. Their pictures
(the earliest pioneers) can still be seen at Dr. Bob’s Home and elsewhere. Their
sobriety dates, their "relapse" dates in a few cases, and even their dates of
demise were frequently recorded. And the bottom line was a 75% success record in
Akron, and a 93% success rate in Cleveland–not disputed until these recent
years. An astonishing and arresting record of victory for our Creator!
On the New York scene, not a single person got sober in Bill Wilson’s home
between 1934 and 1939. Bill was not able to help anyone get sober in his first
six months of sobriety before coming to Akron. And very very few established any
sobriety on the East Coast immediately thereafter. Bill and Lois both humbly
stated these facts many times. Bill readily pointed to the much greater success
rate in Akron and to the spiritual emphasis there (which necessarily meant
Bible, prayer, Quiet Time, and religious literature–as Frank Amos had reported).
Finally, Bill made it clear that he felt it was the lack of spiritual emphasis
that accounted for the difference.
The real program of recovery, to use Bill’s own words in A.A.’s Big Book, was
founded on finding God, establishing a relationship with Him, developing a
"design for living" that depended on His guidance and power, and following the
precepts so earnestly sought and learned from the Bible, the early Christian
literature, the Oxford Group life-changing ideas, Anne Smith’s Journal, and the
teachings of Sam Shoemaker. This program was "under construction" every early
"day in Akron."
Do you believe, as Akron pioneers did, that a seemingly hopeless alcoholic
who really tried could be cured of alcoholism by this program? I do. They were!
See page 191 of the Third Edition of the Big Book for A.A.’s real golden text.
See also Dick B., The Golden Text of A.A.
END
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