62
christian counseling today
Vol. 20 no. 4
G
iven the focus of this issue
of
CCT
on small groups
and recovery, it seems
appropriate to consider the
rather shocking claim made by longtime
Professor of Philosophy, Dallas Willard:
“Any successful plan for spiritual for-
mation, whether for the individual
or group, will in fact be significantly
similar to the Alcoholics Anonymous
program.”
1
The context for this bold statement
was a lament for why it seems so rare
to find a Christian who is actually like
Christ. He believes that this is because
few Christians approach spiritual change
with the same sense of urgency and
intention that is often present when
someone successfully works the steps
of AA. “The problem,” he says, “is
that it [spiritual transformation] is not
intended. People do not see it and its
value and decide to carry through with
it. They do not
decide
to do the things
Jesus did and said.
2
So what does AA have that may be
missing in many churches—besides
ashtrays? Or perhaps as it has been bet-
ter stated, why is it that some of the best
work done in churches occurs during
the week in the basement instead of on
Sunday morning in the sanctuary?
AA begins with a confession of bro-
kenness and powerlessness and proceeds
through the application of the VIM
model (Vision, Intention and Means)
of learning. This is not unique to AA;
most any form of complex new learn-
ing happens because of our VIM and
vigor. Behind the successful working of
the steps of AA can be found a per-
son with a
vision
that life can be lived
differently,
intention
to do whatever
it takes to change, and application of
means
—working the 12 steps in a con-
fessing community and with at least one
sponsor.
Unfortunately, this is not how it
always works in the Christian commu-
nity. While the journey usually begins
with a confession of sin, the response is
often behaviorally specific and may stop
far short of the radical surrender of one’s
will. In fact, it can be quite a narcissistic
or fear-driven declaration based on an
opportunity presented to avoid future
suffering.
As Dallas Willard might say, far too
often there is the application of a “Vam-
pire Christianity” approach—asking for
enough of the blood or life of Jesus to
live forever, but not for a total transfu-
sion—the emptying of our lives to be
filled with life from above.
Author and theologian, C.S. Lewis,
put it this way: “Our faith is not a
«
Gary W. Moon, Ph.D.
reflections
Recovery Groups and Christian Formation
