Silkworth, Buchman & Bill

Alcoholics Anonymous resulted from a combination of two historical trajectories.


One of these had to do with certain people at a certain time wrestling with the puzzle of a particular type of alcoholic. The best doctors, notably William Silkworth and Carl Jung had found their methods utterly ineffective for a certain type of drinker. Silkworth and Jung effectively said to Bill Wilson and Rowland Hazard – we’ve tried everything we know, and we can’t help you. Bill and Rowland were the type of alcoholic who drank even when they didn’t want to, even when they knew a great deal of accurate knowledge about their drinking experience.

To varying degrees, and with varying experiences, they would be overcome by what Silkworth called a physical ‘allergy’ to alcohol, which triggered a phenomenon of craving. One drink could usually trigger this. They also had a mental obsession, or a kind of blank spot, which meant all previous experience of suffering and humiliation and damage went out the window. The alcoholic ‘thinking’ that precedes, justifies, rationalizes or just throws in the towel just before the first drink.

Though such drinkers were often perfectly normal in other respects, being good men, successful businessmen, skilled physicians, etc., will power seemed to be non-operative with regard to alcohol. Their only hope, according to Silkworth and Jung, was what some called ‘vital spiritual experiences’, which had seen some of these types recover. But such miracles were rare and little understood. Alcoholics like Bill and Rowland were sent off looking for such a solution…


The second historical trajectory had to do with other people at another time seeking to get back to the basics of religion – in this case, Christianity. This trajectory in a sense goes all the way back to the dawn of humanity and all religious ideas, but in more practical terms it starts with the experience of Frank Buchman.

Buchman was a Lutheran minister who had started up a hospice for young men, and had grown so upset at the board over financial disagreements that he resigned. At the 1908 Keswick convention in England, a message preached by Jesse Penn-Lewis brought him face to face with his self-focused, self-justifying anger. He came to see that they had probably wronged him, but the main point for him was that he had gotten “so mixed in the wrong that I was the seventh wrong man.”

This foundational pivot, a perfect example of taking the log out of your own eye (Matthew 7:5), set Frank on a trajectory of founding the First Century Christian Fellowship, a movement seeing to embody a return to the original teachings of Christ, simple and practical. This fellowship, later known as the Oxford Group, had a particular affection for the Sermon on the Mount, the Lord’s Prayer, and the epistle of James. They were convinced that faith without works was useless, and that one must clear their blockages from God, be of service to others practically, and seek constant daily direction from God through prayer and meditation.

This movement, seeking to build Christianity down to it’s most vital elements, grew in effectiveness and size. Though they had no formal articulation of their process, through their four absolutes (Honesty, Unselfishness, Purity & Love), they saw the lives of many people with various struggles turned around, including many alcoholics. One in particular went by the name of Ebby Thatcher.


These two trajectories were made for one another, and would merge in the person of Bill Wilson.

Bill Wilson was one of those rare types of drinkers for whom there seemed no solution, save the rare spiritual kind. He was a friend of Ebby Thatcher, who had been dramatically sobered up through the Oxford Group. The story of Ebby sharing his experience with Bill is featured in chapter 1 of the Big Book of Alcoholics Anonymous, called ‘Bill’s Story’. At the time of the writing of the book, according to one of the foundational stories called ‘He Sold Himself Short’, the Oxford group had a sub-group of Alcoholics who seem to have tailored the Oxford process into a sequence of 6 steps, as used by Dr. Bob (the co-founder of A.A.):

1, Complete deflation.
2. Dependence and guidance from a Higher Power.
3. Moral inventory.
4. Confession.
5. Restitution.
6. Continued work with other alcoholics.

Bill and nearly a hundred other alcoholics adopted the Oxford process and formulated the 12 steps of AA as they are known now.

1. We admitted we were powerless over alcohol — that our lives had become unmanageable.
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.
4. Made a searching and fearless moral inventory of ourselves.
5. Admitted to God, to ourselves, and to another human being the exact nature of our wrongs.
6. Were entirely ready to have God remove all these defects of character.
7. Humbly asked Him to remove our shortcomings.
8. Made a list of all persons we had harmed, and became willing to make amends to them all.
9. Made direct amends to such people wherever possible, except when to do so would injure them or others.
10. Continued to take personal inventory and when we were wrong promptly admitted it.
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.

When you look at the steps, especially as they are explained in the AA Big Book, you can see that the first two steps encapsulate the wisdom of Dr Silkworth concerning the unique powerlessness and insanity of the alcoholic concerning alcohol. The rest of the programme seems clearly dependent on the process of the Oxford Group.

So there you have it.

Silkworth & Jung found that the alcoholic problem needed a spiritual solution
Frank/OG spread a spiritual solution that relieved all kinds of problems.
Bill and the early AA’s said yes – thank you.

the human connection between anger & temptation

The sermon on the mount is the best teaching on human living. It lays down the patterns for full and complete humanness. After the Beatitudes and opening statements, the first two issues that Jesus deals with are a) anger leading to murder, and b) lust leading to adultery. It won’t do to simply label murder and adultery as unlawful, immoral or wrong. Jesus knows we have to get to the heart of these matters and deal with our anger and lust.

The early chapters of Genesis are also profound in their statements about humanness. Every human is like Cain, who gets ‘very angry’ and is tempted into taking actions that violate the humanity of his ‘brother’. In chapter 6, we see the moral devolution of humanity is so degraded that the beautiful daughters of men were being treated like sexual property. The Creator is grieved to the point of being willing to uncreate the whole creation.

Anger and Sex are connected. We need not illustrate all the ways that this interrelation plays out through rape and pornography.

Their interrelation also shows up in another text that is likewise profoundly awake to the realities of human nature: The Big Book of Alcoholics Anonymous, written by Bill Wilson. The Step 4 inventory (see chapter 5, ‘How it Works’) of ones own life invites an addict to reflect on a) Resentments, b) Fears, c) Sex conduct and d) Harm to others.

Anger and Fear can be understood as a natural pair, just as Sexual dysfunction and Harm can be. For example, consider Resentment and Fear. When I resent another person, I am looking down on them in judgement (perhaps sometimes justified judgement); and when I fear someone, I am looking up at them. When I process my resentments (and fears) properly, I discover that I need not look down on (or up at) others. I can look them in the eye as equals. This humane equality is a profoundly disturbing idea for someone whose identity is dependent on feeling superior to others.

The same is true for the Sex and Harm pairing. Healthy sexual relations is a mutually helpful matter of freely giving and freely receiving. Literally ‘intercourse’. Harm, by nature, including sexual harm, is the opposite of giving and receiving. Instead of giving it forces itself on someone. “You will have this whether you want it or not.” Instead of receiving it is taking. “I’ll take this whether you’re giving it or not.” It is violent and violating.

So therefore, according to Jesus, Moses and Bill, it seems to be a human reality that when we feel resentment towards someone who we feel has wronged us we sooner or later are tempted to some kind of violence or dysfunction.

This connection between anger and temptation, finally, is seen within The Lord’s Prayer, which is – not surprisingly – the humane prayer in the structural centre of the humanising Sermon on the Mount, preached by the one Christians see as the True Human. I am instructed to link my own forgiveness from my Father in heaven, with the forgiveness I am continually working at with others who have ‘transgressed against’ me. Immediately following (and linked to) this, is that I must be on guard against being led ‘into temptation’.

Whether our resentment is justified or irrational, political or personal, sharply focused or a foggy haze; we are reminded of an important moral human truth. The longer we allow anger to fester and burn the more tempted we can be to find our way into a fix, escape, or treat. This could be in the form of a verbal insult, a preachy self-righteous Facebook comment, some form of sexually energising daydream or exploration, or any other drug of choice (working late hours, over-eating, gambling, numbing myself with drink).

And so, the journey to full humanness must include humane prayers where we lay our vulnerability to anger and temptation before the Lord.

Forgive us our trespasses, as we forgive those who trespass against us.
And lead us not into temptation, but deliver us from the Evil One.

Or, we might paraphrase…

Lord, help me to so savour your mercy towards me that I too flow with mercy towards others, especially those I am likely to point the finger of superior judgement towards, whose wrongs I feel the most burned up about. The ones who threaten me and interfere with how I think the world should run. Those who make my blood boil. The ones who, like me, do not deserve mercy.
And keep me far away from letting my anger drive me into some kind of tempting and ultimately self-serving power trip. Deliver me from the fleeting and temporary soothing ego trips of violence of any kind to myself or another.

Amen.