Not-God (58 page)

Dowling’s role will be treated below,
Chapter Four
, pp. 97-100.

The Morgan R. story appears in
AACA
, pp. 168-169, and will be treated below, p. 75.

32
    For Buchman’s background and this understanding of the name OG,
cf
. Walter Houston Clark,
The Oxford Group: Its History and Significance
(New York: Bookman Associates, 1951), pp. 117-122.

33
    Wilson on the OG:
cf
. note #28 above; also Wilson to Jack Alexander, 13 December 1949, where the separation is noted as “the first” of the “turning points” in A.A.’s history; also Wilson to Howard C. (a writer who asked Bill’s help for his own analysis of A.A.), 4 January 1956 and 15 November 1960.

Wilson often indicated that “A.A. should always give full credit to its several well-springs of inspiration and … should always consider these people among the founders of our Society.” This quotation, from a letter to Sister F., 29 January 1952, is especially interesting because of Wilson’s reference in it to “the turmoil caused Christian Science by the Quimby Letters.” Christian Science and especially the Quimby Letters, which raised serious questions about Mary Baker Eddy’s claim to originality, apparently fascinated Wilson: he did not want A.A. to stumble into the same pitfall. On Bill’s interest in Christian Science, Wilson, tr., indicates that he had looked into the faith for possible help with his drinking in the early 1930’s; one reason for his rejection of it was that the Quimby letters disillusioned his “inquiring, rational mind.” This point was clarified in an interview with Lois Wilson, 7 September 1978.

My analysis of the Oxford Group is based on the following sources:

Hadley Cantril,
The Psychology of Social Movements
(Huntington, NY: Robert E. Krieger, 1941), pp. 144-168;

Charles Samuel Braden,
These Also Believe
(New York: MacMillan, 1951), pp. 403-420;

Walter Houston Clark,
The Oxford Group: Its History and Significance
(New York: Bookman Associates, 1951) — this is the definitive scholarly treatment of the OG, and I rely on it heavily in my analysis;

Allan W. Eister,
Drawing-Room Conversion
(Durham, NC: Duke University Press, 1950) — a sociological study of the movement;

What Is The Oxford Group?
, fwd. L.W. Grensted (London: Oxford University Press, 1933);

Samuel Shoemaker, Jr.,
The Conversion of the Church
(New York: Fleming H. Revell, 1932): Shoemaker was the chief publicist for the OG from 1930 to 1941. Calvary Episcopal Church, of which he was the rector, was the U.S. center of the OG. — Braden, pp. 412-413; Eister, pp. 37-38; Clark, pp. 54, 80; Cantril, who uses Shoemaker as his prime source, pp. 145, 148, 150, 152-153, 165,
Cf
. also Helen Smith Shoemaker, /
Stand By the Door: The Life of Samuel Shoemaker
(New York: Harper & Row, 1967), especially pp. 90-94.

Sir Arnold Lunn,
Enigma: A Study of Moral Re-Armament
(London: Longmans & Green, 1957) — used especially for attitude of the Catholic Church to the OG;

Rachel Crothers,
Susan and God
(New York: Random House, 1938) — this was a play which opened at the Plymouth Theater, New York City, 7 October 1937; it is a satire on the OG and according to Professor George Gordon, who has interviewed many A.A. oldtimers, was very popular among early New York A.A.s.

An earlier version of my treatment of the Oxford Group was read and criticized by Mr. Bryan Hamlin and Rev. Harry J. Almond, present-day members of Moral Re-Armament. Although unable to follow all their suggestions, I have incorporated into my understanding and the treatment of the Oxford Group here two books recommended by them as illuminating its history: Theophil Spoerri,
Dynamic out of Silence: Frank Buchman’s relevance today
(London: Grosvenor Books, 1976), and H. A. Walther,
Soul-Surgery: Some Thoughts on Incisive Personal Work
(Oxford: at the University Press by John Johnson, 1940), 6th ed. — the first ed. was published in 1919.

34
    The “Five C’s”: Clark, p. 28.

35
    The “Five Procedures”: Cantril, pp. 148-151.

36
    Distaste for the idea as well as the term “soul-surgery” was the main reason Henrietta Seiberling, though remaining self-consciously an Oxford Grouper, separated herself from some manifestations of the Group. In her view, A.A. at the time was more true to OG principles than those who retained the OG name; interview of 6 April 1977. Lois Wilson revealed special distaste at the mention of this term, interview of 7 April 1977.

37
    Clark, pp. 117-122.

38
    The “six basic assumptions”: Cantril, pp. 147-148.

39
    Clark, pp. 238-239, 253-254.

40
    
AACA
, p. 74 (italics Wilson’s); the pervasiveness of this understanding within A.A. is attested to by a letter from M.R.B. [A.A.’s general secretary at the time] (New York) to John H., 13 January 1949: “… the early members say that the greatest contribution the Oxford Group made to Alcoholics Anonymous was to show what would not work for alcoholics.”

41
    Wilson to McGhee B., 30 October 1940; the same idea was strongly expressed to C.H.M., 15 June 1953, and to Howard C., 15 November 1960;
cf
. also
12&12
, pp. 69-70.

Concerning this “rejection of absolutes” and the continuing use of “The Four Absolutes” in, e.g., Cleveland A.A.,
cf
.
Appendix A
.

42
    Wilson to McGhee B., 30 October 1940. Anonymity will be treated more deeply, with further citations, in
Chapter Four
, pp. 104-105.

43
    Wilson to McGhee B., 30 October 1940.

44
    
Ibid.;
Wilson to C.H.M., 15 June 1953; according to John C. Ford, S.J., interview of 12 April 1977, as well as my reading of the Lunn book cited in note #33, no such papal decree existed, although there was strong Catholic suspicion of the OG. For the possible source of the misunderstanding by Wilson,
cf
. below, p. 78.

45
    Wilson to Father O., 1 December 1947; to Maria I., 31 December 1949; to Joe D., 8 October 1957.

46
    Wilson to Margarita L., 14 July 1947; to Clem M., 8 April 1948; to Father Dowling, Wilson wrote (24 September 1947): “It is ever so hard to believe that any human beings, no matter who, are able to be infallible about anything.” The context makes it clear that he is here agitated as much about theologians on the sacraments as about the personal infallibility of the Pope.

47
    Beyond the tr. of Bob E., information on Akron in this era is drawn from HS, “Origins;” “Dr. Bob,”
AAGV
7:1 (June 1950), 3-4; Amos, “History;” trs. of T. Henry Williams, Ernie G., J.D.H., Sue G., Virginia M., and William V., all of Akron; also interviews with Niles P., 5 April, 27 August and 14 November 1977, with Anne C., 7 September 1977, and with Clarence S., 5 and 6 October 1978.

48
    Bob E., tr., p. 2.

49
    
Ibid.
, pp. 2-3.

50
    
Ibid.
, pp. 3-4.

51
    
Ibid.
, pp. 4-6; “A.A. Number Twelve” is not in the tr., but Nell Wing testifies that it is in the introductory comments on the tape; this was “hazily” verified by Anne C., interview cited, and is also the understanding of Niles P.

Although Wilson in the Bill D., “A.A. Number 3,” story had Dr. Bob use the phrase “a day at a time,” general and especially Akron A.A. lore attribute this expression as also “twenty-four hour program” to Joe D., “The European Drinker” of
AA
, pp. 230-237. The idea, if not these phrases, was familiar to the OG in its self-conscious “primitive Christian” focus on “daily bread.” — HS, interview of 6 April 1977; Nell Wing, letter to writer, 6 December 1976.
Cf
. also Thomsen, p. 248; trs., of William V. and J.D.H.; interview with Anne C.

This technique and style was also described in detail by Clarence S., interview of 5 October 1978, cf. pp. 239-240, below.

52
    Bob E., tr., pp. 6-8.

53
    
Ibid.
, pp. 8-9.

54
    Ed B., tr., Dan K., tr.;
cf
. also Norm Y., tr., and Oscar W., tr. That kneeling to pray and thus to make surrender also took place in New York in this era, but not so rigidly, is clear from Ruth H., tr., and William R. (East Orange, NJ) to Wilson, 26 January 1957: this letter is especially valuable for the insight it offers into the relationship between the practice of kneeling and the OG connection.

55
    Bob E., tr., pp. 9-10; Ernie C, tr.; Henrietta Seiberling, interview of 6 April 1977.

56
    Bob E., tr., p. 13; Ernie G., tr. The description of Anne Smith is from Bob E., tr., pp. 12-13; Sue G., tr.; Virginia M., tr.; tapes of Mr. and Mrs. Robert R. Smith as reported by NW; interviews with Dr. Russell Smith of 12 and 13 June 1977, and with Anne C., 7 September 1977;
cf
. also note #15 above, and Sr. Ignatia as cited in note #18 above.

57
    
Cf
. sources cited in note #47 above. Wilson remembered and recorded this visit as occuring in November:
AACA
, p. 76; and it has been thus enshrined in A.A.’s historical memory — e.g., “Landmarks
“AACA
, p. vii. According to information available from Lois Wilson’s diaries, the visit described here would seem to have taken place towards the end of July 1937. It seems possible that Bill wrote “November” because he confused this visit with another that he made — this time by car, with Lois — in mid-October. The question of exact timing is significant to only one historical point —
cf
. note #18 to
Chapter Three
. Although the meeting described here in the text certainly occurred earlier than November, the pervasiveness and enshrined quality of this historical memory within A.A. have led me to retain “November 1937” here and in a few later references in the text and chapter headings.

Some claim (Niles P., based on his interviews, reported to the writer in a private communication, 3 January 1978) that the “making surrender” described in mid-paragraph took place “in an upstairs room.” My own evaluation of the sources and my interviews lead me to judge that “small basement room” is more likely correct. 1 suspect that the “upstairs room” reflects and derives from the popularity of the devotional/inspirational book
The Upper Room
among the early OG-connected members of A.A.: interview with HS, 15 November 1976;
cf
. Dorothy M., tr.

58
    The primary
occasion
for Wilson’s visit at this time was the failure of another Wall Street venture;
cf. AACA
, p. 76 and, more accurate here, Thomsen, p. 266.

Wilson always referred to the history of A.A. up to this November 1937, meeting as “the period of flying blind,” e.g.,
AACA
, p. 76.

Wilson’s focus on the positive, especially the increasing number of Akron successes, is most clear from his correspondence
not
seeking financial support over the next year;
cf.
, e.g., to Dr. Esther R., 10 August 1938.

59
    
AACA
, pp. 76, 144; Thomsen, pp. 266-267.

60
    Wilson,
LM; cf. AACA
and Thomsen,
loc. cit
.

61
    
AACA
, pp. 144-145.

62
    
AACA
, p. 145;
cf
. Thomsen, pp. 269-270; also “The Book Is Born — by
Bill,” AAGV
2:5 (October 1945), 2, 6, which offers more details of the discussion; also “Lack of Money Proved A.A. Boon — by Bill,”
AAGV
4:1 (June 1947), 3; “Dr. Bob” [eulogy],
AAGV
7:8 (January 1951), 8.

III 1937–1939

1
     On “November,”
cf
. note #57 to
Chapter Two
, above. There is no transcript of this or any other meeting between Wilson and Smith. The centrality of the event in Wilson’s mind — “the end of the period of flying blind” (repeated at
AACA
, pp. 76 and 144) — alerts to its felt-significance. As to
what
was discussed, the changes and new ideas that rapidly became clear and implemented over the next year must have originated somewhere. Surely the contents of the book setting forth the program, the only project about which Smith shared Wilson’s enthusiasm, were discussed. In the sparse Wilson-Smith correspondence, these ideas are buried under more urgent discussion of the external events to be described below,
cf
. especially Wilson to Smith of ? June, 15 July, 22 September, 3 November, and 9 November 1938 — cover letters for the chapters of
AA
Bill was sending to Dr. Bob over these months. I believe this fact in itself supports my interpretation of the key ideas examined in this section having been worked out at this time, although I make no claim that Wilson and Smith discussed the ideas in these terms or so abstractly. Yet, this is one of the rare occasions on which Dr. Bob’s thoughts are also available:
cf
. his recollection of them in “Epic Gathering Marks Tenth Anniversary,”
AAGV
2:2 (July 1945), 6, a recollection which well supports my interpretation, as does the veiled and passing reference to this meeting,
A.A
. pp. 159-161;
cf
. also Wilson, “Review.” On the dearth of written evidence on how Wilson and Smith developed their ideas,
cf
. [Sr. Ignatia], “St. Thomas Hospital” p. 3: “While Bill lived in New York, … he and Dr. Bob talked over the phone every few days to keep in touch with what was happening. Bill and Dr. Bob often seemed to be twins — both from New England, both tall, and both with the same thoughts.”

2
     
AA
, pp. 44, 62;
cf
. Wilson, “Fellowship,” p. 462: “… the drinking of alcohol is a sort of spiritual release. Is it not true that the great fault of all individuals is abnormal self-concern?” The proximity of this understanding to the ideas of Carl Jung and William James is beyond adequate citation. It was the key to Wilson’s link with Margarita L. and Fred W. (
cf
.
Chapter One
, notes #6 and 80); for James,
cf
. the context of his note quoted above,
Chapter One
, p. 23, and note #51.