Anonymity: The practice of Christian humility

FOR THE FELLOWSHIP OF ALCOHOLICS ANONYMOUS, the concept of anonymity is much more than a name. The Twelfth Tradition of Alcoholics Anonymous states, "Anonymity is the spiritual foundation of all our Traditions, ever reminding us to place principles before personalities."1 Anonymity is a spiritual quality that protects members on a personal level and the whole fellowship at the public level.

This article will explain how the tradition of anonymity evolved in the early days of the fellowship. It will discuss anonymity's protection of the individual member and the fellowship as a whole. Finally, it will explore the spiritual significance of anonymity and the relevance of its practice to Christian spiritual life.

Historical Development

In 1935, a New York stockbroker and an Ohio doctor, both alcoholics, found that they could stay sober by helping each other and by reaching out to other alcoholics. Their small society had no name. They met in private homes, and new prospects could only reach them through trusted friends. The stigma of alcoholism was great. They feared that public disclosure of themselves as alcoholics would ruin their careers and embarrass their families. Fear motivated them to remain anonymous. When they developed a book explaining their Twelve-Step program and their way of life, they called it Alcoholics Anonymous. The name of the fellowship was taken from their book title.2

As more people joined A.A., not everyone wished to remain anonymous. Some members wanted to publicize their stories of recovery, complete with headlines and photographs. There were also instances where the names and recovery stories of some members who did wish to remain anonymous became known outside A.A. These members rightly felt angry and betrayed. It was decided that anonymity for all was necessary to protect current members and to make newcomers feel secure.

Gradually, the early recovering alcoholics realized that in anonymity they had discovered a quality that would protect the unity and effectiveness of their fellowship. Emphasis on anonymity minimized the differences between members and ensured that no one member would have authority over others. Though it began out of fear, anonymity became the most effective guardian of the unity and singleness of purpose of Alcoholics Anonymous.

Anonymity for the Individual and the Fellowship

Anonymity in A.A. is regarded as real humility at work .3 Once they become sober in A.A., many alcoholics have a natural desire to ten the world about their story and sobriety. However, experience has shown that boasting and unchecked egotism are detrimental to sobriety and may lead the recovering person back to drinking. "Easy does it" is an A.A. motto. A new member needs to spend more time listening and less time talking, and to make sure sobriety is firmly established before trying to pass it on to others. Humility needs to be learned.

With the practice of anonymity, no A.A. member becomes a public spokesperson for the fellowship. This protects A.A. from embarrassing publicity which would result if a public member returned to drinking. More important is the harm that would be done if anyone were to reach the erroneous conclusion that the A.A. program is not effective. Actually, it is by far the most successful means of helping alcoholics to stop drinking and to stay free of alcohol over their lifetime.

The public relations policy of Alcoholics Anonymous also is based on anonymity. Attraction, not promotion, is the A.A. way.4 In the media, A.A. principles and steps are allowed to be publicized, but individual members are not. The Fellowship as a whole does not promote itself. Modestly and humbly, it attributes its successes to God and relies on friends to tell others.

The practice of anonymity stresses the equality of members in the fellowship. Differences in education, economics, and background are ignored as all members are valued equally. There are no "bosses" in A.A.

Service positions are open to all, and they rotate so that no one member has too much control.

Spiritual Significance of Anonymity for Christians

For Christians, the practice of anonymity is a quiet way of imitating Christ. St. Paul tells us,

Make your own the mind of Christ Jesus:

Who, being in the form of God,

did not count equality with God

something to be grasped.

But he emptied himself,

taking the form of a slave,

becoming as human beings are;

and being in every way like a human being. (Phil 2:5-8) 5

Jesus was humble and did not draw attention to himself. He did not boast of his power or divinity. When he began his public ministry, even those who had known him all his life were surprised. "This is Joseph's son, surely?" they asked (Lk 4:23).

Over and over again, Jesus refused to accept personal compliments and praise, referring them instead to his Father. "My food is to do the will of the one who sent me," said Jesus (Jn 4:34). He told the Jews,

If I were to seek my own glory, my glory would be worth nothing; in fact, my glory is conferred by the Father, by the one of whom you say, "He is our God," although you do not know him. But I know him, and if I were to say, "I do not know him," I should be a liar, as you yourselves are. (Jn 8:54-55)

Jesus' humility was totally honest. He directed glory to his Father, but he did not deny the truth of who he was.

Jesus also put "principles before personalities." He did not glorify even his own mother before the crowds. When told that his mother and brothers were nearby,

Jesus replied, "Who is my mother? Who are my brothers?" And stretching out his hand towards his disciples he said, "Here are my mother and my brothers. Anyone who does the will of my Father in heaven is my brother and sister and mother. (Mt 12:48-50)

We Christians would do well to look to A.A. in valuing and respecting all our members. The Book of James was a strong influence on the early development of A.A.: "My brothers, do not let class distinction enter into your faith in Jesus Christ, our glorified Lord" (Jas 2: 1). James emphasizes unity and mutual respect among Christians. In A.A., people who would ordinarily not associate together have a common bond. Petty jealousies and rivalries are put aside for the good of all.

Our natural desires for recognition are strong. From the child who cries, "Look at me! Look what I did!" to the sophisticated adult subtly trying to make sure everyone knows exactly who was responsible for a success, we all have a tendency to crave recognition and compliments. Last Advent, a priest recommended that Christians perform one generous, selfless act of sacrifice for God alone, and then not tell anyone about it. That was difficult! We want credit and recognition for our good deeds. The practice of anonymity requires dying to self.

The two founders of Alcoholics Anonymous, Bill W. and Bob S., both admitted to having difficulty in practicing anonymity. Bill W. reluctantly refused to accept an honorary law degree from Yale University, a story he told "to prove I am not really modest, or I wouldn't tell it to you in the first place. " The terminally ill Dr. Bob S. politely turned down the well-meaning offer of friends to build a monument to him, appropriate to his status as founder of A.A. "Why don't you and I get buried just like other folks?" he asked his old friend Bill .7 His simple gravestone makes no mention that he co-founded Alcoholics Anonymous.

The practice of anonymity must come from a humble heart, a heart that knows its true place in the order of things. We are neither the best nor the worst. Whatever we may accomplish, it is through the gifts and talents given to us by God. He will provide all that we need, and his love will sustain us as we work. If we are not successful in the eyes of others, we are not devastated. We see our efforts as God sees them and as they truly are: our loving response to his invitation to serve.

NOTES

1, 3,4. Twelve Steps and Twelve Traditions (New York: Alcoholics Anonymous World Services, Inc., 1953), p. 184.

2. Tradition-How It Developed (New York: Alcoholics Anonymous World Services, Inc., 1955), pamphlet.

6, 7. The Co-Founders of Alcoholics Anonymous (New York: Alcoholics Anonymous World Services, Inc., 1972), pamphlet.

5. The New Jerusalem Bible, (New York: Doubleday, 1985). (All biblical quotes are from the NJB.)

Mary D. lives in northern Virginia. She occasionally contributes to the Arlington Catholic Herald.

Copyright Spiritual Life Summer 1999
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