Annotated Bibliography (10 pages)

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COLLABORATION: A METHODOLOGY FOR IMPLEMENTING A WHOLISTIC, CHRIST-CENTERED APPROACH TO STOP

THE REVOLVING DOOR OF DRUG ADDICTION

Rosunde Cummings Nichols, D.Min. B.A., Antioch University, 1980

M.Div., United Theological Seminary, 1994

Mentors Robert C. Linthicum, D.Min.

Paul Hertig, Ph.D.

A FINAL DOCUMENT SUBMITTED TO THE DOCTORAL STUDIES COMMITTEE

IN PARTIAL FULFILLMENT OF THE REQUIREMENTS FOR THE DEGREE OF DOCTOR OF MINISTRY

UNITED THEOLOGICAL SEMINARY DAYTON, OHIO December, 2001

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CONTENTS

ABSTRACT...................................................................................................................... v

ACKNOWLEDGEMENTS ............................................................................................. vi

DEDICATION ................................................................................................................. viii

LIST OF ABBREVIATIONS ........................................................................................ Lx

INTRODUCTION............................................................................................................. 1

Chapter

1. MINISTRY F O C U S ............................................................................................ 4

2. THE STATE OF THE ART IN THIS MINISTRY MODEL ......................... 22

3. THEORETICAL FOUNDATION .................................................................... 46

Biblical Focus

Theological Focus

Historical Focus

4. METHODOLOGY............................................................................................. 65

5. FIELD EXPERIENCE ...................................................................................... 70

6. REFLECTION. SUMM.ARY. AND CONCLUSION..................................... 82

Appendix

A. BAPCO SUBSTANCE ABUSE TREATMENT AND PREVENTION PROGRAM: STANDING IN THE G A P .............................. 90

B. BLUE BAY: PEACE THROUGH SOBRIETY .............................................. 95

C. COMMUNITY SUPPORT GROUP OF THE ATLANTA MASJID ........... 101

iii

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D. FREEDOM NOW! THE SUBSTANCE ABUSE MINISTRY OF BETHEL A.M.E. CH URCH..................................................................... 103

E. MULTI-LAYERED PROGRAM: ST. SABINA ROMAN CATHOLIC CH URCH............................................ 107

F. ONE CHURCH— ONE A D D ICT................................................................... 109

G. PARENT POWER: KEEPING OUR KIDS DRUG F R E E ........................... 113

H. STREET PSYCH: A CRIME AND SUBSTANCE ABUSE PREVENTION PROJECT FOR INNER-CITY MINORITY FAMILIES AND T E E N S ........................................................... 116

L SOUTHWEST COMMUNITY AT A G LA N CE........................................... 123

J. DATA COLLECTION..................................................................................... 136

K. WHOLISTIC SPIRITUALITY G R A P H ........................................................ 142

L. OPEN DOOR COLLABORATIVE STRUCTURE ...................................... 144

M. WEEKLY WORSHIP FORMAT .................................................................. 147

N. MINISTRY BOARD MEETING MINUTES ............................................... 150

O. CONTEXTUAL ASSOCIATES' MEETING ............................................... 152

P. .ADVERTISEMENTS ...................................................................................... 156

Q. WORSHIP ACTIVITY FO R M ....................................................................... 160

R. SPIRITUAL TWELVE S T E PS ....................................................................... 162

S. OPEN DOOR HIGHLIGHTS ......................................................................... 164

Glossary ......................................................................................................................... 174

BIBLIOGRAPHY ............................................................................................................ 176

I V

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ABSTRACT

COLLABORATION: A METHODOLOGY FOR IMPLEMENTING

A WHOLISTIC, CHRIST-CENTERED APPROACH TO STOP

THE REVOLVING DOOR OF DRUG ADDICTION

Rosunde Cummings Nichols

United Theological Seminary, 2001

Mentors

Dr. Robert Linthicum, D.Min. Dr. Paul Hertig, Ph.D.

The Open Door Collaborative Ministry in Dayton, Ohio, tested the effects o f a wholistic

Christ-centered treatment approach to recovery. This study o f pre- and post-residents in

treatment for substance abuse was evaluated through qualitative analysis. The results

show that participants and community residents alike were empowered and transformed

during the implementation o f the ministry model. The field study revealed that

spirituality is a significant factor in the recovery process toward healing and wholeness.

This model for people overcoming substance abuse is particularly adaptable for the

church in urban communities.

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ACKNOWLEDGEMENTS

I am thankful to God for God's faithfulness and sustaining strength when the enemies

o f my soul came to discourage me and the completion o f this project, and that the ever-

abiding Presence o f a Victorious Christ would come and empower me in this journey.

I extend my appreciation to The Open Door Collaborative Ministry Team for their

prayers and support, and the context associates for their commitment, leadership, and

faithfulness as co-designers and implementers o f the project: Gerald Davis. Carlene

Wilson. The Reverend John Allen. The Reverend Beverly Lee. The Reverend Mark

McGuire. Chaplain Danny Felix. Sherman Holmes. Shallon Coleman. The Reverend

Robert Beikman. and Dr. Shirley Johnson.

I share great respect and appreciation for my consultants who gave me their time,

wisdom, support, prayers, and expertise: Dr. Robert Walker. Dr. Mary Olson. Dr. Daryl

Ward. Dr. Faye Taylor, and Ms. Zell Skelton.

Credit goes to Jan Baxendale for her support during the past two years. I am deeply

grateful to a devoted friend. Jo Ann Gilmour. who assisted me with the laborious task of

typing and editing the final document.

Deep appreciation and gratitude to my loving husband. Johana. who supported me

with his patience, iove. encouragement, and understanding to complete this project.

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Special thanks to my daughter, Londe. and my grandchildren. Marcus and TiTi. for

their love and prayers.

Thanks and much gratitude to my peers and sista* friends who have enriched my life

with their encouragement, love, and support. Our time spent together laughing, praying,

crying, worshiping, and planning, is an experience I will always cherish.

I also praise God for dear friends who. in the most critical period o f my doctoral

journey, opened their hearts and homes to me: Dr. Jerrie B. and Charles McGill; Mrs.

Cecil Peters; Ms. Delores Smith; Elder Flonzie Brown Wright; Ms. Geneva Beard: and my

beloved Victory community.

Finally. I thank Dr. Robert Linthicum and Dr. Paul Hertig — mentors, spiritual guides,

and friends— who were the prime movers o f my work. Without them this project would

not have happened.

M l

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DEDICATION

I dedicate this project to the Glory o f God and for the up building o f God’s Kingdom

and shalorn among the poor and marginalized. This endeavor would not have been

possible without empowerment from the Holy Spirit along with the love, support, and

personal sacrifice o f my wonderful husband, Johana.

I also dedicate this project to my faithful friends, colleagues, and sisters in ministry:

The Rev. Dr. Mary Olson. The Rev. Dr. Faye Taylor, and The Rev. Dr. Lois Fortson. who

always encouraged me to walk in excellence and spiritually nurtured me in my times of

weakness.

Finally. i dedicate this project foremost to the memory o f the Lord's prophetic

women in my family, past and present, who have forged God’s paths o f justice before me.

empowering others through God's cali and anointing: My loving mother. Carrie Oletha

Long: Great-great-great Grandma Rose: The Rev. Carrie Harden-Harrison: The Rev.

Rosie Lee Long: The Rev. Lillie Mae Harrison: Ms. Londe Rene Givan: and Miss

Alexandra Nicole Givan.

To God be the glory for the things God has done!

viii

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ABBREVIATIONS

AA Alcohol Anonymous

A.M.E. African Methodist Episcopal Church

BAPCO Baptist Pastors Council o f Greater Detroit Area

NA Narcotics Anonymous

NIV Holy Bible, New International Version

NLT New Living Translation. The Life Recovery Bible

ODCM Open Door Collaborative Ministry

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INTRODUCTION

The biblical mandate, '“the Kingdom o f God,” is to confront and call dehumanizing

and destructive systems o f oppression to accountability by exercising God's jubilee

principles o f liberation and restoration—setting the captives free. Visual observations and

listening to the cries o f the people in our communities should be our motivating force to

unite with other concerned individuals who are committed to the prophetic call of

demonstrating and proclaiming Christ's liberating gospel.1 The phrase. "Kingdom o f

God.” has also been referred to as "Kindom o f God” by Dr. Carolyn Bohler. Emma

Sanborn Tousant Professor o f Pastoral Theology and Counseling at United Theological

Seminary in Dayton. Ohio. Dr. Bohler used the term in the context o f inclusivity and

equality as compared to the traditional hierarchal expression o f "Kingdom."

The Open Door Collaborative Ministry will prove to the reader that a Christ-

centered ministry model will indeed liberate, restore, and empower those drug addicts who

dare to stretch out into the "deep resources o f their being." This is accomplished through a

wholistic spirituality-based community outreach ministry. The wholistic methodology is

centered around the worship experience which includes: gospel musical praise, meditations

for living, testimonies, preaching, anointing with prayer, and fellowship gatherings after

worship.

: Robert Linthicum. D.Min.. Building a People o f Power. Video Series. Sessions 6-7. Crown Ministries International. Colorado Springs. 2000.

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Chapter Summaries

In Chapter One, the writer chronicles her spiritual journey, including her pastoral

call and her ministry o f empowering the poor with Victory' United Methodist Church in

Dayton, Ohio, and her work as founder and pastor o f the Open Door Collaborative

Ministry, a community-based ministry with recovering drug addicts. The area o f ministry

this model addresses is a faith-based community ministry's response to the endemic social

illness o f substance abuse in an urban community. Also included is a socio-economic

profile o f the City o f Dayton and the model context community o f Southwest Dayton.

In Chapter Two, there is a review o f various models which offer a definition of

wholistic Christ-centered ministry that is also applicable for healing and spiritual

transformation with individuals who are in recovery from substance abuse. This chapter

will also bring to bear themes from other authors relating to cause and effect o f social ills

that face this society.

Chapter Three contains the theoretical foundation for this project, the rationale and

justification for this work. The writer shows how' the methodology for the design and

implementation o f this model begins with the wholistic ministry response o f a radical Jesus

through salvation, healing, and deliverance o f the poor and marginalized from systemic

oppression. It also presents the theological, biblical, and historical focus for this model of

ministry.

Chapter Four includes the replicable model consisting o f an explanation o f the

empowerment worship components o f this wholistic collaborative recovery model for

substance abusers. There is also a discussion of meetings between the contextual

associates and the writer in preparation for implementation o f the model.

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In Chapter Five, the writer shares the results o f what occurred during the actual

implementation o f the model, the hypothesis tested in the study, and the instruments

utilized to measure the efficacy o f this model. The writer also summarizes the results o f

the self-administered group survey, pre- and post-assessment interview's, and collaborative

representative one-on-one interviews.

Reflections, a summary, and the conclusion appear in Chapter Six.

The Open Door family believes with the Apostle Paul that “The Lord will deliver

us from every evil work and will bring us safely to his heavenly kingdom" (1 Tim. 4:18.

Revised Standard Version).

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CHAPTER ONE

MINISTRY FOCUS

God is a God! God don 7 never change!

Like Jeremiah, this writer believes God calls God's prophetic men and women to

tear down, uproot, and rebuild. Like Jeremiah, she questions, "How' long before people

will listen to the voice o f a loving God o f justice, righteousness, and mercy?' Like

Jeremiah, her call is from the womb. Every step o f the way, her encounters with God are

true to the experiences o f her fore-parents' understanding o f the faithfulness o f God. and

their exemplary lives of living out the justice o f God with the marginalized.

God is a God! God don 7 never change! Gcd is a God a n ' He always will be God! The earth his footstool a n ' heaven his throne, The whole creation all His own. His love an" power will prevail. His promises will never fail. God is a God! God don 7 never change! God is a God a n ' He always will be God!'

The God-breathed theology written in the genre o f .African American spirituals

composed by her fore-parents have continued to bare witness to the biblical story lived out

in every age. These earthy poetic lyrics cut through the language o f the academy to the

praxis o f the justice o f God's continuing activity in all of creation. The biblical witness o f

the Word becoming flesh in community has always been fundamental to their existence

1 “Clod Is a God." Songs o f Zion (Nashville: Abingdon Press. 1981). 140.

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and survival. Society too often defines the worth o f humanity by race, class, or gender.

However, from infancy this writer was taught that Jesus demonstrated through his ministry

o f miracles and healing that all humanity is valued and defined by our divine inheritance o f

Imago Dei—created in the image o f God (Gen. 1:272). Jesus' ministry- in Galilee and

beyond is the prescribed model for "doing the Gospel” in the world, especially among the

least o f these, the marginalized in our urban and third world communities. Jesus' ministry

paradigm—Theo-Praxis— is action-based ministry that demonstrates and produces divine

hope in the hard, painful, difficult places where people live.

In July 1990, this writer was invited to become one o f two pastors in the first bi-

racial female clergy team in the Dayton North District in the West Ohio Conference o f The

United Methodist Church. The team pastors believed that the church o f Jesus Christ must

accept Christ's vision o f demonstrating a ministry o f equality with shared power and

authority. It was a blessing to serve Victory United Methodist Church for eight years as a

team pastor and three years as senior pastor.

The Victory Church congregation declared an intentional bold witness to become

transformed from an all-white homogeneous faith community to a faith community o f race

and class diversity. The transformation came not from the bishop or the district

superintendent, but in answer to Jesus" mandate that the kingdom o f God be one in Christ.

The team appointment offered the pastors an opportunity to put Jesus' ministry paradigm

o f race, class, and gender inclusiveness into praxis. The call to Victory- Church challenged

the pastors and congregation to confront the systems o f racism and classism found in the

: The New Internationa! Version o f The Holy Bible (NIV).

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church and in the community. Victory’s acceptance o f a highly visible black and white

female clergy team initially met with strong opposition from a racially tense,

predominantly Appalachian community. The pastors and congregation remained steadfast

in their mission to serve the poor and stand on the side o f God’s unconditional love, grace,

mercy, forgiveness, and justice for all people.

Within the Victory congregation, a mother who took the life o f her child found

forgiveness, redemption, and healing. Teenage girls, terrified of pregnancy, turned to

prayer and the church community for spiritual healing and hope. Displaced families,

hungry and without shelter, found newr beginnings in the community o f faith. Within the

Victory family, distressed single-parent mothers found support, encouragement, and

empowerment to rise above oppressive systemic conditions. Drug addicts driven by

hopelessness and unresolved rage resulting from ingesting crack-cocaine cried out in pain

and learned that traditional clinical approaches to rehabilitation alone will never cure or

lead to sustained recovery. This pastor has heard constant testimonials that only a God o f

redemption is pow erful enough to deliver one's soul from the demon o f crack and bring

healing to shattered lives and broken dreams.

It was out o f this ministry o f justice, pain and tragedy, successes and failures, along

with the foundational faith teachings from the writer's youth and the experiences o f her

spiritual journey, that she received the call to develop with the grassroots community a

wholistic ministry of recovery for persons challenged with the illness o f drug addiction.

This is the wrrci fh-ma (solid ground) that gave birth to the Open Door Collaborative

Ministry in the Southw est community o f Dayton. Ohio. It was also this same

uncompromising commitment to ministry with the poor and disenfranchised communities

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that called her from the organized structures and traditionalism o f The United Methodist

Church to a recovery ministry with the poor and those who are addicted to substance

abuse.

Her family heritage o f living out the justice o f God dates back to the time o f the

birth o f her Great-great-great-grandmother Rose. The rich royal blood o f her motherland,

Africa, and the Cherokee nation streamed through her veins. According to family history,

Grandma Rose was intelligent and breathtakingly beautiful. When the Massa o f the

Alabama plantation desired her for his house mistress, Grandma Rose vowed that death

was better than to lie with him. Her refusal to submit to his desire resulted in a severe

beating. Beaten, yes! Painful, yes! Flesh broken, yes! But she knew that faith in a God o f

justice and righteousness for the oppressed was more than sufficient for her protection.

That "On Time God" allowed His Spirit to touch the Massa's heart with compassion and

she lived on the plantation under his protection from abuse and harm until her death.

Grandma Rose lived out the justice o f God on the plantation, knowing that God is

stronger than any slave-master.

God is a God, God don't never change!

God is a God, A n ' He always will be God!

Little has been recorded about my great-great-grandmother other than what she

shared about Grandma Rose with Great-grandmother Carrie to encourage her. It was

imperative to plant in her daughter's heart the Joshua seed for understanding that God’s

justice is ever present. It was in the spirit o f Joshua that she encouraged her daughter to

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"Be strong and courageous; do not be afraid; do not be discouraged, for the Lord your

God will be with you wherever you go" (Josh. 1:9).

Grandma Carrie was the oldest o f seven children. Her mother met with an untimely

death, leaving thirteen-year-old Carrie with the responsibility for the care o f the younger

children. It was not long after her mother’s death that John L. Harrison came to town and

eyed this lovely young girl working in the fields while she cared for six siblings. He had

recently been discharged from the army and came to settle in the Auburn, Alabama,

community. Research into the military clothing he wore—as seen in a photo album—and

consultation with a local historian leads us to believe that Harrison served in the Spanish-

American War in the late 1800s and, as an African-American, probably served for financial

security. After courting Carrie for six months, they married. Harrison, now Grandpa John,

assumed the responsibility o f rearing his wife’s siblings, after which they began a family o f

their own.

Grandpa John had a look and the stature o f an elder statesman—a commanding

presence o f gentle authority. They were both committed Christians and their spiritual

journey eventually led them to accept the call to ordained ministry.

Grandma described Grandpa John as a man o f strong faith with a gentle spirit. She

often reminisced that he was a loving husband and a good provider. "Even during hard

times we were not worried.” she would say. "because he had confidence that the Lord, if

we were faithful, would somehow make a way.” And throughout their lives the Lord

proved faithful, sufficient, and true. Grandpa John was a loving husband and father who

pastored and preached the liberating Gospel o f Jesus for over forty years. They lived out

God's justice beyond the boundaries of segregation. Jim Crow laws, and lynchings.

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God is a God, God don 7 never change!

God is a God. An ’ He always will be God!

Grandpa John and Grandma Carrie gave birth to two sons and a daughter. Rosie

Lee was named after her Great-great grandma Rose. Rosie Lee would eventually answer

the call to be an instrument o f G od's living, just as her family before her. She completed

boarding school and graduated from the Tuskegee Normal School with a certificate in

teaching. Grandma Rosie taught basic academic skills and Bible to African American

children in a one-room schoolhouse. Her passion for justice led her on a mission to

eliminate the evil o f illiteracy among African American children in her county. Every

moming she would get into a small boat and row across the river to the schoolhouse. She

understood the danger involved in crossing the river, but she knew the Lord traveled with

her, and it was worth the risk in order to help children learn the skills that would provide a

brighter and more prosperous future for them. Many young lives were changed from

despair to hope, from disappointment to joy. from failure to success.

The author's grandfather. Mr. Richard Myles Long, was passing through town and

observed the well-dressed lady school teacher. Miss Rosie Lee. climbing out o f the boat

on her way from the schoolhouse. He introduced himself, and. as they say. the rest is

history. It was like the movies: the lovely local schoolmarm meets the dapper young man

traveling through town, and they soon had a beautiful wedding. From that holy union the

writer's mother. Carrie Oletha. was bom. Grandma Rosie, school teacher in a one-room

.Alabama schoolhouse. living out the justice o f God through educational empowerment.

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God is a God, G od don't never change!

God is a God, A n ’ He always will be God!

At the age o f seven, mama was stricken with scarlet fever and the physicians

informed her parents that she would not live to reach adulthood. But God's grace seems

to be most amazing in what humans find to be almost impossible.

The story is told that the Spirit o f the Lord risked Carrie Oletha and announced to

her that she would give bkth to a female child and that she should name the girl child

Rosunde. Her life, the story goes on, would be a sacrifice o f praise and a blessing to many

through the preached Word, her compassion, and her gift o f song. The mother repeated

the story over and over o f how the Lord named her child and called her forth into ministry

even before she was bom. Her parents told her they prayed, read, played classical music,

and sang to her during the nine months she was carried in her mother's womb. After her

birth, her parents, who were Ministers o f Music at McKinley Methodist Church in Dayton.

Ohio, continued to surround her with spirituals, music, and intellectual stimulation.

Although there were many blessings during her lifetime, the child also experienced

times o f pain and suffering. It u'as during the turbulent storms that she was strengthened

with the assurance that even before she existed. God knew her name and continues to hold

her as a loving parent. The act o f “naming'' in the African and Hebraic traditions is to call

forth into existence the virtues, character, and God's vision according to the spirit o f the

name. Biblical authorin' confirms the reality that words have power, and naming in ancient

communities was looked upon as a prophetic act that identified meaning, purpose, and

vocation for one's life.

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The blessed beginnings in Rosunde's life were rudely interrupted when, at the age

o f five, she would first realize Satan’s desire to designate her soul as a battleground for

testing the strength o f God's call upon her life. How does one explain to a young child

that the sexual assault upon her is a demonic attempt to abort God’s vision for her life?

How does one explain away the emotional trauma suffered by the child when her parents

divorced? She was fortunate to have family and extended-family support which sustained

and nurtured her through prayer and Christ-centered counseling as she moved through the

process of healing.

God is a God, God don 7 never change!

God is a God, A n ' He always will be God!

It was Great Grandma Carrie who helped shape Rosunde's initial understanding of

the importance o f developing an intimate loving relationship with Jesus as Savior, friend,

sustainer, comforter, deliverer, and waymaker. ‘*Mv All and All.” The child was held

spellbound by such Bible stories o f deliverance as Daniel in the Lion's Den. David and

Goliath. The Three Hebrew Boys in the Fiery Furnace, and Noah's Ark. In Great

Grandma Carrie's house was a picture o f a starving family with the mother offering her

flesh as food for her children. Tears came to the child's eyes every- time she looked at that

loving mother sacrificing her life to save her children. Although the child didn't understand

why that picture seemed to impact her spirit so strongly, now. following her family’s

teachings about Jesus, and experiencing a personal relationship with Christ, she knows

without question that it reminded her o f Christ's unconditional, sacrificial love for her—

giving up all so that she might have life. From her early childhood years she remembers

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hearing. "You can tell the kind o f tree it is by the fruit it bears.” She has grown to know

and experience the length, the depth, and the breadth o f that adage as she looks back on

all those saints whose wisdom recognized that she would eventually respond to God's call

to ordained ministry.

God is a God, God don't never change!

God is a God, A n ' He always will be God!

At the age o f six Rosunde and her brother accompanied their grandmothers to the

mission church in the Drexel community, a suburb of Dayton, Ohio, where they had been

blessed to plant this mission unit at the request o f their pastor, the Rev. Warren Hill. Their

grandmothers worked the community with the fervor and spirit o f nineteenth-century

revival preachers. This dynamic duo knocked on doors, prayed in homes, created a

community worship center, and preached revivals telling folks about God's amazing grace

and Christ's power to heal broken lives. Every week people from the community would

come to the one-room church building with the iron potbelly stove in the middle o f the

floor to celebrate the goodness o f the Lord. Those daughters of thunder belong to the

company o f faithful pioneering clergy women who refused to stay put in the pew where

some say they belonged. Instead, they said yes to the will o f the Lord to preach and live

God's vision o f justice for the poor and downtrodden. They believed, as this writer now

believes, that "In Christ there is no longer slave or free, there is no longer male or female:

but all o f us are one in Christ Jesus” (Gal. 3:28-29a).

Every rainbow has a beginning and an ending: every day has a sunrise and a sunset:

and every life is a grace-filled experience from birth to the transition to life eternal. This

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writer's childhood years presented her with the same challenges that other children face.

But her mama believed that an idle mind is the devil's workshop, so she tried to fill her

children's days with meaningful activities. One day she sent them to the comer drugstore

to purchase an item for her. After completing the purchase, the children playfully ran from

the store. A police car suddenly stopped beside them. The policeman ordered them to

spread eagle and place their hands on the car so that he could search them for stolen

goods. They were frightened and ashamed. They were angry! They questioned the

whereabouts o f God and how God could allow this humiliating incident to occur in the

lives o f innocent children. That was their first encounter with the demon o f systemic

racism, but a lifetime o f similar encounters would follow. From such encounters the writer

would growr to learn that she lives in a society' programmed to perpetuate and preserve the

principle o f white dominance.

God is a God. G od d o n '! never change!

God is a God. A n ' He always will he God!

On August 22. 1961. the Lord blessed Rosunde’s marriage with a beautiful baby

girl. She was named Londe. When her father and mother had been dating, they saw a

Greek mythology film and one o f the characters was a magnificent female queen whose

name was Londe. She had the spirit o f Queen Esther, the liberator, who saved her people

from being destroyed at the hands o f their enemies. Should the couple marry and give birth

to a baby girl, she would be called Londe—a name given in the spirit o f Queen Esther, the

liberator, living out acts o f justice in a racist society. The family legacy o f Great-great-

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great grandma Rose and the mantle o f meting out God's vision o f justice would be passed

from Mommy Rosunde to Baby Londe.

The question o f G od's whereabouts was once again raised on November 11. 1966.

Systemic racism upon African American males and their families contributed to

introducing violence into their home, which brought injury to her and destruction to their

marriage, as it foiled another black male. On that cold Veteran's Day Rosunde became a

victim o f family violence at the point o f a .38 caliber gunshot wound to her forehead. The

bullet left her paralyzed, her husband in jail, and a six-year-old daughter on tranquilizers

and in the care of her Great-grandma Rosie. Those early childhood faith beginnings

became the lifeline to help the mother scale the mountains ahead. She was in a ripe

position for the miracle o f G od's love to bring healing and hope to her life. But the greater

miracle was God's ability to use a bullet as the catalyst to bring forth a ministry o f

encouragement and preaching the Good News to others caught in the throws o f human

pain and despair.

It was not an easy climb up that mountain, but God's faithfulness was present all

along the journey. During her rehabilitation she experienced the inexhaustible power and

grace o f Jehovah Nissi—G od's banner o f love over her. God's call became ever clearer

and more focused as she came into healing and wholeness. Suffering and pain were

transformed into inexpressible joy as she said yes to her call to ordained ministry.

God is a God. God don't never change!

God is a God. A n ' He always will be God!

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When she felt the prompting o f the Holy Spirit to enroll in seminary, she was in the

process o f planning a national concert tour to promote a new album o f Gospel music. She

was unhappy about the Holy Spirit making a move on her to shut down her plans. But the

Lord was determined to be heard, and her spirit would know no peace until she ceased to

ignore the tugging at her heart. She felt that she was being coerced even as she decided to

ask United Theological Seminary for an appointment to discuss ministry opportunities.

She argued with the Lord: Hasn't it been said that this is a white racist institution, that

Jesus is not present? Lord, what could be learned from them that has not already been

learned from you? What about ministry already offered to people in prison and on the

street, with the developmentally disabled, and with struggling families, and at-risk-youth?

What can be learned at the seminary that a degree in social w'ork and behavioral

counseling can't handle?

Perhaps the Lord directs his children's steps for a blessing, even when they come

kicking and screaming. As soon as the author drove onto the seminary grounds, she felt

the presence o f God's spirit and peace. Without question, she was in the right place. And

because she was obedient, even reluctantly so. the Lord blessed her and opened doors that

would have been impossible for her to enter without being connected to United

Theological Seminar}-.

During the fourth year at the seminar}-, her thoughts began to turn to the joy of

remarriage. Her prayer was that God would send a husband to complement the ministry to

which she is called. One year later she met a handsome artist with gentle strength and a

smile that has the ability to warm your heart and light up your spirit. His name is Johana.

Eighteen months later she was blessed to receive her Master o f Divinity degree, travel to

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South Africa for the second time, and become Johana's bride. The Lord richly blessed

their ministry at Victory Church and in the Northridge community.

From a plantation in AJabama, where Grandma Rose said ‘‘N o" to the desires o f

the slave-master, to Dayton, Ohio, where a great-great-great-granddaughter continues the

struggle for justice for all o f God's children—how could it happen? It must have been as it

continues to be—God’s “Amazing Grace."

Amazing grace, how sweet the sound that saved and set me free! I once was lost but now I'm found. Was blind but now I see. Through many dangers toils and snares, I have already come; 'Twas grace, grace, grace that brought me safe this far.

And grace will lead me on. (John Newton)

As her grandparents and parents did before her, and with the help o f God. she is

going to run on, pray on, work on. and shout on as she continues to roll up her sleeves,

get her hands dim-, and live out the vision o f God’s justice.

Community Context

The questions that continue to challenge the church and community in relationship

to their response to the endemic social problem o f substance abuse are: Where do we

begin? .Are we capable o f developing a model o f ministry that will give birth to hope and

stability in the families o f our communities? What methodologies will produce long term

results to stop the revolving door syndrome o f drug addiction? It has been noted that the

degree o f drug abuse in the United States is higher than any industrial society/' This social

? Alcohol. Tobacco, and Other Drug Abuse: Challenges and Responses fo r Faith Leaders (Washington. D.C.: U.S. Department o f Health and Human Services. Substance Abuse and Mental Health Services Administration. 1995). 3.

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disease is so entrenched in the culture that our United States law enforcement and criminal

justice system are said to be overwhelmed by it.4 Educational campaigns fall short.

Endorsement by the United States Government to fund faith-based community initiatives

in an effort to reduce the effects o f illicit use and violence in the nation is an open

acknowledgement o f the inability o f secular structures to bring transformation and healing

to a morally sick nation. The Open Door Collaborative Ministry (ODCM) response to the

pandemic condition o f drug addiction in the Southwest community o f Dayton. Ohio (see

appendix I), was to develop a collaborative approach to recovery where the care and

treatment emerges from a core o f w holistic spirituality addressing the mental psycho

social. and physical dimensions of drug addiction. This non-tradhional recovery paradigm

is designed to promote healing and spiritual transformation in the lives o f persons addicted

to substance abuse.

The City of Dayton is known for being the home o f Wilbur and Orville Wright and

the birthplace o f aviation. it is also celebrated for its love o f the arts and another famous

Davtonian. Paul Laurence Dunbar, the first African American poet to be published

nationally and internationally. Dayton's heritage o f invention and innovation continues

today with aerospace research at Wright Patterson Air Force Base and research into

manufacturing products from advanced composite materials.'

And who can forget the Israeli-Palestinian Peace Talks— known as the Dayton

Accord— hosted by President Bill Clinton at Wight Patterson Air Force Base? The picture

J Ibid.

( 'i/i'l'ian Ikn'.'o*. Pte 2<> -<> lh:->n t ''Dayton Comprehensive Plan rDavton. OF L May 1999). 8-

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o f Dayton is impressive until we look at some disturbing statistics. The City o f Dayton has

the ninth highest child poverty rate.6 City o f Dayton residents are four times as likely to be

living in poverty as residents living in the rest o f Montgomery County. In Dayton. 25

percent o f the residents live in poverty compared to 6 percent in the rest o f the county. In

the nation, 18 percent o f children live in poverty, while 40 percent o f children live in

poverty in Dayton.7

Poverty, crime, and violence in economically poor neighborhoods are a part o f the

political economy o f low income communities because these factors reflect systemic

dimensions that are shaped by forces that lie beyond the control o f the community.8 The

politics o f economics are significant in contributing to the rise o f the social disorder in

urban communities. Often, much of the research in social analysis tends to continue the

use o f racist and culturally biased language which perpetuates the victimization o f the poor

and people o f color rather than address the oppressive systemic flaws of the political,

economic, religious, and educational systems.9

The average family income per capita in the Southwest Dayton community—the

location o f the Open Door Collaborative Ministry— is less than $11.000. which includes

supplemental income dollars. Over 70 percent o f the residents are single-parent families.

6 Montgomery County Department o f Community Human Services. Dayton, Ohio. Montgomery Coimty s Socio-Economic Profile (1996). 8.

' Ibid.

8 Robert C. Davis. Arthur J. Lurigio. and Dennis P. Rosenbaum, eds.. Drugs and the Community (Springfield. IL: Charles C. Thomas. 1993). 26.

* Ibid.. 27.

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and the average educational level is 11.5.10 This community is overrun with boarded-up

housing and buildings, heavy drug trafficking activity, fast food eateries, street

prostitution, and beer and wine drive-thrus. The community can be characterized as one

with a diverse population o f seniors, children and youth, long-term home owners,

transients, the homeless, as well as the presence of vital churches, some with many and

some with few members, community organizations, and factories.

Urban profiles such as the Southwest Dayton community continue to present

challenges to its residents because o f social disorder resulting from white and black middle

class flight from the city for reasons other than employment in high-salary blue collar and

white collar positions. The departure o f the financially successful and middle class leaves

the city void o f economic strength, isolated, disenfranchised, and lacking resources to

offset the collapse and moral decay o f cities which have become the breeding grounds for

the rise o f informal economic systems (drug economies).11 Employment among young

minority' adults declined from 78 percent in 1968 to 55 percent in 1980 to about 35

percent in 1988. Family structures w eakened. The proportion o f African American

children living in households headed by a single parent increased 30 percent from 1970 to

1988.

Two factors fundamentally changed the labor market for poor young men and

w omen in the urban cities since 1970: the placement of unskilled and semi-skilled blue

10 Statistics: Dayton Planning Board/Southwest Priority Data 1999.

1! Davis. Lurigio. and Rosenbaum. Drugs and Community. 42.

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collar jobs with “pink collar*'jobs that required higher education and skill levels, and the

growth o f the informal economy, especially the illicit economy around jobs.12

In 1992 an estimated 10 million Americans were heavy drinkers. Over 11 million

used illicit drugs, and 54 million smoked tobacco cigarettes.13 Both Presidents George

Bush and Bill Clinton in their State o f the Union addresses identified the faith communities

as the major missing ingredient in the approach to the country’s problems o f substance

abuse. Their plea is that "the church and religious leadership must become involved in

fighting illicit drug use in our communities."14 Underlying this recommendation is the

understanding that for six out o f ten Americans, religious faith is the most important

influence in their lives. For eight out o f ten Americans, religious beliefs provide both

comfort and support. The faith community—consisting o f over 200.000 congregations

with an estimated 150 million adherents15—is a powerful force and has the potential to

play an instrumental role in the reduction o f the national pandemic problem o f substance

abuse.

There are no easy answers. The God who never changes continually seeks us in

our brokenness and pain. Addiction happens. Homelessness happens. Domestic violence

happens. Incest happens. Racism is real and eleven o'clock on Sunday morning is still the

most segregated hour o f the week. There is no promise that persons will liv e happily ever

after. God does promise that “My grace is sufficient" (Mk 10:27). Daily the Spirit o f

12 Ibid.. 28.

' ’Alcohol. Tobacco, and Other Drag Abuse. I.

14 Ibid.

Ibid.

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Christ visits at the deepest point o f a person’s need and somehow transforms the moments

o f pain, indecision, and failure into pastures o f healing, deliverance, and wholeness.

Without God, there is no recovery, only disappointing substitutions and repeated

failure. Faith communities represent a largely untapped but potent resource in America

and for global efforts in reducing the human devastation and debilitating effects that

psychoactive substances have upon poverty-ridden communities.

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CHAPTER TWO

THE STATE OF THE ART IN THIS MINISTRY MODEL

Today, Christ is calling his church to reclaim and offer healing and restoration

ministries along with the proclamation o f the gospel social witnessing, and discipling.

The poor are said to be the rag. tag, and bobtail o f humanity (Origen. AD third century). But Jesus did not leave them that way. Out o f material that society would have thrown away as useless. God fashions people o f strength—giving them back their self- respect. enabling them to stand on their feet and look God right in the eye. They are cowed, cringing, broken. But the Son has set them free.1

God uses medicine, hospitals, and various treatment modalities to bring about

healing, but these resources alone are not sufficient to meet the complex socio

psycho logical and health care needs o f families who are challenged with the debilitating

effects o f drug addiction. Church and faith-based community ministries will not replace

medical science and the healing professions, but the present health care trend for treatment

suggests that more Christians and community residents will seek health professionals who

provide a wholistic (mind, spirit, body) approach to health carer

1 Robert C. Linihicum. Empowering the Poor (Monrovia. CA: MARCAVorld Vision Publishers. 1999). front matter. 4.

■ Richard Rapp. Director. Wright State University Department for Treatment and Research for Substance Abuse, at a meeting for selected clergy at Omega Baptist Church. Dayton. OH. February. 2000.

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At the present time no domestic issue captures the attention o f faith communities

quite like substance abuse. Unfortunately, the ability o f faith communities to direct change

is diminished when their expectations exceed their knowledge o f substance abuse

resources and effective treatment models. The writer next presents eight researched

models of ministry with a faith-based methodology for the treatment o f individuals

addicted to substance abuse. The writer analyzes and comments on the models, and then

compares them to the Open Door Collaborative Ministry model (ODCM) model.

A Survey o f Faith-based Recovery Models

The Baptist Pastors Council (BAPCO) o f the Greater Detroit area is the

educational and charitable arm o f the Council o f Baptist Ministers.3 BAPCO is comprised

o f nine ministers o f black churches that represent over 18.000 men and women. BAPCO

was organized in 1984 to address the growing problem o f substance abuse in the local

ecumenical community. Historically. Detroit area Baptist churches have been reluctant to

confront the issues o f chemical dependency, particularly among their own members. This

group of ministers decided to develop a systematic and organized plan to combat the

effects o f drug abuse.

BAPCO's primary goal is to promote social change by networking within the total

religious system. The recovery model provides out-patient treatment, a network of

Narcotic .Anonymous and .Alcohol .Anonymous programs and related support groups,

community outreach, and education'prevention activities.

' Alcohol, Fohacco. anti Other Drug Abuse. 47.

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To meet the divergent needs o f clients and their families, the service system also

includes Relapse Prevention Therapy, HIV/AIDS Education, Effective Parenting

Education, and the Summer Youth Project.

Analysis

• Its approach recognizes the redemptive spirit o f humanity and that everyone is capable o f being restored to health and wholeness through love and caring.

• Commitment without competence is incomplete.

• The human therapist is viewed as a vehicle through which God works God's curative miracles.

• Good stewardship depends on good organization and strong administration. High standards o f management are practiced in carrying out its mission.

Comments

BAPCO is designed to be a systems-driven model, rather than a vehicle o f

empowerment for drug-dependent persons. It is reflective o f the Matthew 25 model of

perpetuating dependency—always doing fo r the people, perpetuating a co-dependent

marginalized sub-culture, instead o f subscribing to the Matthew 28 model of

empowerment by the Holy Spirit and faith community that provides persons with skills

and tools to move from a state o f dependency to productivity and self-sufficiency (see

appendix A).

Comparison

The Open Door Collaborative Ministry (ODCM). unlike a top-heavy agency

approach to treatment, is a grassroots ministry o f empowerment which emerges from

Christ-centered spirituality with worship as the centering experience. Both Christian

leaders and substance abusers are empowered in the process o f healing. Cecil B. Williams.

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pastor o f Glide Memorial Church in San Francisco, proposes that no healing takes place in

the river o f recovery unless both the addict and the ministering person experience God's

transformative healing touch.4 ODCM staff members, two-thirds o f whom are ex-addicts

with at least three years o f experience with persons addicted to substance abuse, believe

that Christ-centered spirituality is the transformative agent that empowers individuals from

drug addiction to a life style free o f drugs.

The second model is a model o f self-empowerment. Blue Bay: Peace through

Sobriety is located on the Flathead Indian Reservation in Northwest Montana.5 The

community worked together to name the enemy, establish a purpose for their campaign,

and develop an action plan based on clearly articulated tribal principles. Blue Bay is a

Salish-Kootenai effort— a celebration o f tribal self-determination and dignity (see appendix

B).

The Blue Bay model has three goals: 1) To foster personal recover}' from

alcoholism for high-risk individuals; 2) To develop a system for helping tribal youngsters

consciously choose not to abuse alcohol and other substances: and 3) To intervene in the

generational/cultural cycle o f substance abuse.

Analysis

The success o f this .American Indian model o f self-determination is attributed to a

design built upon the values in their tribal heading strategies. Those strategies are:

• The solution must come from within the community, although others may assist. The people must be the subject o f their own healing process and must direct the process in the ways o f tribal customs.

1 Cecil B. Williams. .Vo Hiding Place (New York: Harper San Francisco. 1992). 59.

' Alcohol, Tobacco, and Other Drugs. 51.

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• The future is separately linked to the past. People must rediscover their lives while preserving traditions and culture. They must understand their history and unite and build a new future for the children built upon the foundation of their culture.

• There must be an ongoing process for educating leaders that begins with the cradle and continues to the passing on and the journey into the next world.

• Healing the individual must go hand in hand with healing the community.

Comments

During his ministry with drug addicts in the Tenderloin area o f San Francisco. fl

Cecil Williams discovered that self-determination is the inner source o f power, and that

empowerment over a life o f drug addiction begins with authenticity.6 The local architects

o f the Blue Bay Salish Kootenai recovery model realized that the acceptance o f any other

model or outside power for their community would lead only to ultimate powerlessness.

Former drug addicts credit the participation o f the total community in the healing process

that led to their transformation.

Comparison

Both models (Blue Bay and ODCM) develop from within the environment and

community they serve. Members o f the ODCM staff have adopted two traditional faith

principles that have been critical in the survival o f African .Americans from systemic

oppression: "Nothing is impossible with God i Mat:. 17:20)“ for "God is a rewarder o f

them who diligently seek God's help ( Heb. 11:6t.”

” Williams. \ o Hiding Place. 5V

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The third model focuses on the Nation o f Islam. The Community Support Group

o f Masjid is a Nation of Jsiam spiritually-focused group o f citizens who are concerned

with providing a wholistic treatment approach to recovery from substance abuse. They

provide education and give emotional and professional support to individuals and families

o f the Masjid and local community.7

The Atlanta Masjid Community Support Group emphasizes that individuals can

recover and will not be addicts, alcoholics, or diseased people for the rest o f their lives. To

accomplish this goal, the Nation o f Islam has developed an Eight-Step program (see

appendix C).

.Analysis

The Nation o f Islam community has been successfully addressing the problems o f

substance abuse, alcoholism, immorality, and other socially debilitating diseases o f the

heart and mind for more than twenty years. Many converts have utilized its recovery

principles to clean themselves o f addiction and have remained drug-free for years.

Comments

Among all o f the faith communities which address the endemic problem o f illicit

drug activitv in the nation's urban centers, the Nation o f Islam has dev eloped one o f the

most impressive tract records for remov ing drug dealers and drug economies from urban

communities. Their no-nonsense, face-to-face tactics with these systems have benefited

cities with large project housing communities. Other faith communities could learn from

.l . iilinl, Tobacco, and Other Drug T'se. 57.

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their knowledge o f recovery principles and emulate their commitment and strategic

boldness in confronting systemic evil in the city.

Comparison

Several Muslim brothers visited ODCM last year and chose to commit their life to

Jesus Christ. What they express as the difference between the Muslim faith and the

Christian faith recovery models is the hope that comes with a risen savior. The teachings

o f Jesus provide a model for humanity, offering guidelines for living that will help a person

remove feelings o f guilt, accept forgiveness, and build self-esteem—all critical on the

journey to complete recovery.

The fourth model was performed out o f an African American Methodist Episcopal

(A.M.E.) church in Maryland. Freedom Now is a substance abuse ministry o f Bethel

A.M.E. Church in Baltimore. Mary land.8 This model matches each participant with a lay

counselor, usually someone who has been healed from an addiction and understands what

the participant is experiencing. Lav counselors must have maintained a drug-free status for

one year, must have had a salvation experience, and must be involved in a power cell, such

as studying the Word o f God. They are given in-service training that includes spiritual

counseling and how to facilitate spiritual groups. Weekly group meetings and one-on-one

counseling sessions comprise the recovery program. Since addiction abuses the physical

body, proper diet is stressed. Freedom Now has developed a five-step spiritual nutrition

plan in conjunction with Dick Gregory's Correction Connection nutritional supplements.

' Alcohol. Tobacco, and Other Drug f.'se. 59.

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Their goal is to address all pans o f the drug abuser in need of healing: the spirit,

the soul, the body. The ministry serves individuals who are suffering from legal and illegal

addictions.

Analysis

The effectiv eness o f Freedom Now can be attributed to its disciple-making

approach. Ministers daily talk with individuals, in person or on the phone, teaching them

the Word o f God so that they in turn can reach out and disciple others. Freedom Now has

ministered to sev eral hundreds o f persons who have been set free from addiction and are

continuing in their spiritual walk (see appendix D). God lovingly creates for us a life o f

fullness and freedom, yet God reminds humanity o f their own limitations, powerlessness.

and need for redemption. Trials and tribulations come: nevertheless. God's grace is

sufficient and abundant for all.9

Comments

The Freedom Now model avails itself to recovering addicts through a placenta

relationship— spiritually feeding, teaching Scripture, and nurturing the drug addict until

they understand that God's grace is much more than a static possibility o f love. It is an

outpouring, a boundless burning offering of God's self to us. in us. and through us which

leads to deliverance from substance abuse.

‘ < ierald I’. May. M.D.. Addiction (New York: I larperSanFrancisco. 1991). 9 i .

Williams.. 48.

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Comparison

The theological position o f this writer and ODCM in their treatment o f the

chemically dependent is akin to G od's call to the Israelite nation in Deuteronomy 8:3-6 to

remember and obey the commandments o f the Lord. Although God does not lead people

into the lifestyle o f becoming addicted to substance abuse, often in the painful wilderness

experience o f addiction they come to understand the importance o f the redemptive

relationship with God.11 ODCM. unlike the Freedom Now model o f recovery, also

includes, along with Bible study and counseling, a weekly worship celebration, which is

the centering experience that provides the spiritual core which empowers the ODCM

wholistic system o f recovery.

The fifth model represents a study from the approach of Roman Catholicism. St.

Sabina Roman Catholic Parish multi-layered program believes that drug use is primarily a

spiritual problem with clear psycho-physiological ramifications. They knew there must first

and foremost be a spiritual underpinning to deal with the core issues which produce these

problems (see appendix E). The presence o f drug trafficking and violence severely

affecting both young and elderly residents prompted this Southside Chicago parish to

develop a multifaceted program that would begin to attack the plague o f drug activity.

The goal of St. Sabina is to address the problem o f drug abuse through education and

collaboration with agencies that can provide necessary services as needed.

‘ I.irj Rccnvcn liihle: .Wir Living Transition (Wheaton. If: Tyndalc House Publishers. 1998).

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Analysis

Information available does not speak to the model's level o f success or failure:

nonetheless, any positive community-organized action is a deterrent to social disorder in

that community.12

Comments

In Empowering the Poor, Robert Linthicum writes. "The assumption upon which a

community organizational effort is built is ‘United we stand, divided we fell."'13

Neighborhood churches like St. Sabina recognize the tremendous power generated by

people working collectively to deal with the forces that destroy a community and

consequently cause the residents to be powerless. Residents and agencies working

together become empowered to encounter, cope, and sometimes change urban structures

and systems.14

Comparison

ODCM operates upon the same principle as the St. Sabina Parish. In other words,

we also believe that a well organized community or collaborative effort is more effective

than individualism for addressing critical issues which affect the well being of its residents.

The sixth model looks at substance abuse nationwide. Public debate increases

about the role of churches in the nation's fight against substance abuse. Many churches

simply need direction on how to begin the process. The One Church—One Addict model

■ I>a\is. I.urigio. and Ritsenhaum. Drugs and Community. 101.

‘' l inthicum. Empowering the Poor. 31.

!J Ibid.. 31.

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provides churches with a plan that identifies an appropriate role for the church, as well as

a model for turning motivation into action.15

One Church— One Addict goals include 1) To increase the levels o f social and

moral integration and o f practical community-based support around the drug problem; 2)

To reduce the negative effects o f drug addiction; and 3) To increase the positive effects o f

drug prevention in the lives o f church members and in society.

Analysis

This program seeks to assist churches to actualize the love o f God in the world.

The program is a call for the church to show, in a practical way, its love for the addict and

its hate for the addiction (see appendix F).

Comments

With this model the hope is that churches will contribute to the reduction o f the

systemic effects and the devastating societal problems that contribute to and stem from

drug addiction. This model is a great place for churches to begin acquiring the body o f

knowledge and fundamental skills needed for ministry with substance abusers.

Unfortunately, the expectation o f the organized church often exceeds its knowledge o f

treatment modalities and resources for developing effective models for treatment and

prevention. Nevertheless, the education, practical training, and sensitivity for working with

the substance abuse population is av ailable and attainable.

'■ Alcohol. Tobacco, and Other Drug Abuse. 65.

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Comparison

The ODCM model is supportive o f any effort to reduce the cancerous effects o f

illegal drugs and their breeding grounds o f social disorder and disintegration o f values

within our communities. However, ODCM staff conclude from their experience that

pandemic social ills such as substance abuse and lethal drug systems will not be eliminated

through the traditional approaches o f most mainline churches. ‘"In order for shalom to

come to broken and wounded communities, the institutional church as it exists now must

die. so the Kingdom o f God can usher justice and wholeness into God’s city.*'16

The seventh model represents a study performed in a Jewish community. Parent

Power: Keeping Our Kids Free, was a model performed in a Jewish community. It was an

initiative o f the B’nai B’rith Community Volunteer Services in Washington, D.C. They

have declared war on the system o f illegal drugs which negatively impact the lives o f the

innocent who are victims o f drug-related crime (see appendix G). The focus is on parents

and the implementation o f preventiv e measures that will stop substance abuse among their

children. A “Parent Power Kit" was designed to enable parents to be actively involved

with their children in the fight against substance abuse.

Analysis

The program is an example o f a community of parents who are taking

responsibility and control for what impacts their children. This approach to prevention is

commendable, although it does not guarantee a lifetime free o f contact with illegal drugs.

16 Linthicum. Robert. D.Min. and Paul Hertig. Ph.D.. Peer Seminar VII. Signature Inn. Columbus. OIL May 3-4. 2001.

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Comments

Information about drugs and education about drug addiction are widely used as

methods o f prevention or deterrence. Concerned parents, reclaiming their role as

transmitters o f positive values in the battle against illegal drugs, is a worthy goal o f our

nation.

Comparison

'T rain up a child in the way he should go and when he is old he will not depart

from it” (Prov. 22:6), has been a lived reality' according to the testimonies o f many

worshipers at ODCM. Frequently those who are in recovery from substance abuse will

attribute their safety and protection from the insanity o f addiction to God's amazing grace

and the prayer covering o f saintly mothers.

The eighth and final model a study o f the inner-city minority family and teens,

provides important insight for black churches. Street Psych: A Crime and Substance

Abuse Prevention Project was designed by mid-west clinicians to train black pastors and

church leaders to effectively utilize cultural strengths found in our minority communities.

Pastors are taught enabling skills that will assist their parishioners to use faith systems and

imagery to promote and enhance their mental health and the mental health o f their families

(see appendix H).

Analysis

Traditional mental health and counseling centers do not provide the cultural, socio

economic. religious, and political understandings which contribute to the systemic

oppression that influences the behavior and lifestyle o f the poor and people o f color.

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There is a critical need for faith-based treatment facilities with professionals who can

identify- with and be sensitive to residents in poor and ethnic-specific communities.

Comments

When a therapist or pastor seeks to nurture wounded, hurting, dysfunctional

personalities to wholeness, many factors must be considered. Healing will not occur

without a resolve o f the root cause o f the pain. In an open society o f violence and social

dishevel there is a need for capable practitioners who are also spiritually equipped to be

wounded healers in a world o f brokenness.

Comparison

The success o f ODCM can be attributed to its leaders who are sensitive and

knowledgeable about the nature o f and treatment for people addicted to substance abuse.

Their ability to implement a spiritually-based wholistic methodology as an effective

treatment for substance abuse derives from the ministry team's personal journeys o f being

set free from drug addiction through a relationship with Christ.

While the models included in this chapter identify- many approaches to prevention

and treatment for substance abuse by faith-based community organizations, the list is not

exhaustive. The types of approaches are as numerous as the faith-based communities

attempting them.

The driving motivation to develop a ministry model for addressing the social illness

o f drug addiction flows from the writer's personal experiences. They are: 1) vocation as

ordained clergy: 2) licensed social worker and counselor: 3) brokenness resulting from an

abusive marriage: 4) recovery from a .38 caliber gunshot wound to the forehead: 5) pain

associated with rejection and failure: and 6) challenges o f being a single parent.

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The writer realized that it was not the clinical setting that brought her to a place o f

healing and wholeness. It was not the surgeon's scalpel that saved her life. It was not the

meetings or buildings. It was the Spirit o f the Lord that enabled her to gain worth, dignity,

and restoration in her life. It was mentors, faith persons, walking, crying, and journeying in

a special way that lifted the writer. It was this knowledge that allowed the birthing o f this

project.

Spirituality

Albert E. Day's prayer from his letters on the healing ministries captures the

spiritual tone o f community in the healing process embraced by the Open Door

Collaborative Ministry methodology.

Spirit o f the living God, whose presence we now seek and claim, we lift up to you

our questions and answers, our doubts and affirmations, our stories o f failures as well as successes.

As we covenant together, may we learn from one another, may we be totally receptive to your wisdom and insights, may we eventually emerge with a better understanding o f your gracious healing ministry.

And in this learning, growing process, grant each o f us wholeness in body. mind, spirit, and in our relationships.

In the name o f Jesus Christ, we pray. A m e n f

When faith communities are able to hear the soulful utterances o f substance

abusers or the oppressed, they will be able to bring healing and shalom to the city—freeing

1 Albert F.. Day. Letters on the Healing Ministry (Nashville: Disciplined Order o f Christ. 1990). 12. Reprinted by permission o f the Disciplined Order o f Christ, founded in 1945 by Albert Edward Day.

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both the oppressor and the oppressed. This is the mission goal o f ODCM. During ODCM

worship celebrations substance abusers testify that Christ-centered spirituality is essential

to their total recovery. ODCM leaders who have been completely delivered from

substance abuse make this same profession. Cecil Williams speaks o f crack addicts who

told him "they could not find in other twelve-step programs the vital component o f

spirituality. We heard their cries and longings for the Spirit o f God which had been pushed

way down with every substance and habit. Still they yearned to feel the Spirit—the

essence o f life.”18

James Wagner expresses this same philosophy o f spiritual health when he quotes

Paul Toumier. the Swiss physician: "Dealing with one’s relationship with God is first and

primary. A spiritual unrest underlies almost every chronic and acute illness."19 Clergy have

acknowledged the venomous effects o f drug abuse since 1961. "Teen Challenge, a drug-

free. religious, therapeutic community, has grown and expanded its operations to include

centers in the United States and abroad." This ministry has grown to international

proportions as the result o f spirituality being used as the core methodology o f healing

from which recovery springs.20

Much is written concerning the role o f spirituality as it relates to liberation and

recovery. The question is raised, however: Does the marriage o f spirituality and recovery

begin with life or does it begin with death? At ODCM the hurting people suffering with

Williams. Ad Hiding Place. 35.

lv James K. Wagner. An Adventure in Healing and Wholeness (Nashville: Upper Room Books. 1993). 42.

" Alcohol. Tobacco, and Other Drug Abuse. 33.

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enslavement to drugs enter the worship area adorned and bound in their grave clothes.

Before the evening has ended, the Spirit of God has touched their lives with a resurrection

experience. Some remove their grave clothes after singing the gospel songs o f praise.

Others remove their grave clothes after hearing the testimony o f how the Lord delivered a

brother or sister from a fiery furnace experience. Grave clothes are pulled off at the

hearing o f the Word o f God. Finally, as people come for anointing and praying, the grave

clothes are shed for the garment o f salvation and healing.

A spirit o f recovery begins at the tomb, but it doesn't end there. When the spirit moves in. lives move in. When the spirit lifts, the people are lifted. Any spirituality that isn't about how you live every day isn't about the Holy Spirit. The spirit is the power o f God that creates and liberates. When you are spiritual, you have the power to create and free yourself. The spirit brings you back to life in the here and now.21

Howard Thurman's understandings o f the inner Christ and spirituality exceeded

the limiting constraints o f traditional hermeneutical approaches to biblical interpretation in

relation to spirituality.22 Thurman believed "that the hermeneutical language o f the western

w orld was insufficient for the task at hand."~ His analysis o f spirituality involves the

bathos and pathos o f the human experience. The language expressed in the letter o f

Hebrews and in the African American spiritual, according to Thurman, is a hermeneutic

which transcends the cognitiv e constraints of tradition, reason, and the law. to a faith

21 Williams. Xo Hiding Place. 37.

~ Henry James Young, ed.. G od and Human Freedom: A Festschrift in Honor o f Howard Thurman (Richmond IN: Friends United Press. 1983). 75.

Ibid.. 75.

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living hermeneutic o f being in relationship with the inner Christ. This Christ has the power

to redeem, empower, and heal humanity from a lifestyle o f drug addiction.24

Empowerment

Preaching is a significant link to spirituality and empowerment components o f the

ODCM recovery model. The hermeneutic o f recover}' and prayer are the primary Divine

agents used to affect spiritual transformation and healing in the lives o f substance abusers.

Samuel DeWitt Proctor in Preaching About Crisis in the Community, focuses on the

essential link between the gospel message and the problems o f society. He illustrates how

this kind o f preaching “involves making sermons responsive to such problems as abuse,

decline in family life, homelessness, and lack o f educational opportunity-."25

Proctor's book has been instrumental in the development o f a hermeneutic of

recover}- for ODCM. The weekly worship celebrations consist o f music, liturgy, and

sermons with scriptural empowerment themes o f salvation, healing, and deliverance as the

means to recover} from substance abuse. ODCM recognizes the need for other services,

o f course, such as medical care, adequate housing, education and vocational training,

employment, personal and family counseling, to stabilize a person in recover}-.

Grassroots ministries with indigenous leadership from the community have had a

measure o f success. The inherent wisdom, experience, community and cultural expertise,

and contextual knowledge which they bring to a project are invaluable. In Street Corner

;a Ibid.. 76.

Samuel D. Proctor. Preaching About Crisis In the Community (Philadelphia: Westminster Press. 1988). 12-13.

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Theology. Carlyle Stewart presents the stories o f eight people who have developed their

own theologies from every day life on the streets o f Black America. The author’s personal

theological interpretation follows each story. Stewart writes, “The ultimate concern in this

book is for the spiritual vitality o f African American people. Street comer theology is thus

rooted in a culture o f hope and filled with the positive expectations o f the possibilities o f

God. Predicated on life in the streets or the church pew. the highways or byways o f Black

life in America, the quest is for human wholeness, personal and spiritual transformation.

and the establishment o f authentic personhood.”26 The stories and Stewart’s commentary

are insightful in the research o f human phenomenon and God's presence among the poor

and marginalized persons in urban communities.

Any ministry model which advocates a wholistic methodology for ministry must

have a genuine encounter with the radical Jesus whose mission is to empower the poor

and liberate the oppressed. In The Mind o f Jesus. William Barclay writes o f the revelatory

aspects o f the life, context, and ministry o f the Galilean Jesus. Barclay's response to Jesus'

opening manifesto in the sy n a g o g u e in Nazareth (Lk. 4:18. 19) is:

Therein, there is outlined a programme of the most practical help, and the determination to accept the task o f alleviating the sufferings and sorrows o f men. By that proclamation Jesus was committed to a life, not o f words, but o f actions. It is clear that He will go out on a campaign in which He will teach as much, and more, by His deeds as by His words.2'

This book radiates the author’s devotion to Christ, the historical Jesus, and breathes a

compassionate understanding o f the Christ who walked among and suffered for humanity.

JS Carlyle Fielding Stewart III. Street Comer Theology (Nashville: James C. Winston. 1996). 2.

■ William Barclay The \fin d o f Jesus (New York: Harper and Brothers. 1961), 66.

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The Prophetic Imagination provocatively describes prophetic imagination as a

force which brings religious traditions together with the contemporary realities o f the

society. Walter Brueggeraann conveys a clear understanding o f the dominant culture and

prophetic imagination potential to transform the present in powerful and unexpected ways

by combining the rich Old Testament heritage and the prophetic ministry o f Jesus, which

he describes as energy in the face o f crisis. Brueggemann further states that "the work o f

Jesus was not the dismantling, but the inauguration o f a new thing/’28

In City o f God— City o f Satan. Robert C. Linthicum powerfully communicates to

clergy-, laity, and community organizers a long-awaited biblical theology which addresses

contemporary societal issues through biblical imagery'. He clearly defines the mission of

the church and the systemic roadblocks o f oppression that prevent her from birthing God’s

shalom in urban centers.

The vocation to which the church is called is not to be the savior o f the city (only Christ is that) but to be the body which exposes the lies the systems tell to keep the city in bondage and to the advocate of the city given over to the kingdom o f god. To this the church witnesses in its prayer, its presence, its proclamation, and its practice, as it works for the empowerment o f the poor (the victims of principalities), the liberation o f the powerful (those seduced by the systems) and the reformulation o f the city into a Godly- community (the kingdom o f God).29

Linthicum's liberating message provides a biblical formula for setting the oppressor

and the oppressed free to become kingdom builders in the city. He helps leaders to

understand how to speak truth to pow er and to learn the benefits o f negotiating win-win

strategies.

■s Walter Brueggemann. The Prophetic Imagination (Minneapolis: Fortress Press. 1973). 97.

^ Robert C. Linthicum. City o f God-—City o f Satan (Grand Rapids. MI: Zondervan. 1991). 234.

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Restoration

After one is empowered by energy, the next level toward wholeness and healing is

the ministry o f restoration. Brueggemann extends an invitation to "the kingdom o f God on

earth" to develop an alternative consciousness for the purpose o f transforming systems o f

dominance. The City o f Dayton is fortunate to have the leadership o f Richard Rapp.

Wright State University Research Center Director, who launched an initiative with Dayton

clergy and Wright State for the purpose o f developing a new system o f services that will

expedite the process for treatment o f substance abuse clients and bring a greater sensitivity

to transitional and community aftercare. ODCM was invited to participate as a member o f

the team.

In No Hiding Place. Williams records the journey he took at Glide Memorial

Church to lead the way for community transformation in the morally toxic Tenderloin

Community o f San Francisco. He created a community which lives up to the words

"emblazoned on their wall: Justice. Dignity. Peace, and Self-Affirmation."30 The ODCM

model is a reflection o f some o f Williams' theology o f recovery and wholistic

methodology. The weekly chant. "It's recovery time" and the invitation to "wade in the

spiritual waters o f recovery” (salvation, prayer, healing) were adapted from his ministry.

In recent years, several African .American scholars have made significant

contributions to biblical hermeneutics for the purpose o f clarity and historical authenticity.

In Siony the Road We Trod. Cain Hope Felder credits African American religion for its

10 Williams. S o Hiding Place. 22.

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distinctive use o f the Bible in creating commentary, resisting oppression, and fomenting

social change.31

Samuel Proctor: My Moral Odyssey is more than the chronicle o f one man's

search for moral standards. It is a powerful call from its author, Samuel D. Proctor, for

developing a personal and community moral consciousness that is both Christian and

relevant in a society o f complex choices. The strength of Proctor's definition o f genuine

community tolls a bell for all humanity.

My moral understanding culminates with a commitment to a kind of community that builds on acknowledging one another's total personhood, looking upon persons as equal to ourselves and not as our pawns or instruments o f our designs. Each person is endowed with rights that are inherent and with worth that is conferred by God. our Creator. The immediate conditions o f their lives do not diminish their worth or render them any less significant as persons.32

A portrait o f Jesus, recorded in the synoptic gospels and in the Gospel o f John,

demonstrates Jesus' concern for healing the total person. The healing process for persons

addicted to substance abuse is filled with complexities, because the debilitating effects o f

drugs influence the spiritual, psychosocial, and physical condition of the human body.

Repeatedly the gospels illustrate Jesus' sovereign power to bring recovery and wholeness

to crippled humanity.

Many urban communities reflect innumerable crippling conditions that make it

impossible for some indi\iduals to go any further on their own in life. The Lord promises

to meet all persons in their time o f need when they genuinely seek God's help.

’’ Cain Hope Felder, ed.. Stony the Road We Trod (Minneapolis: Fortress Press. 1991).

Samuel D. Proctor. Samuel Proctor, \ f v Moral Oth'ssex■ (Valiev- Forge. PA: Judson Press. 1989). 149.

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ODCM goes to the pool and stands ready by the pooL in the presence o f God, to assist the

physically, mentally, and spiritually crippled to wade in the redemptive waters o f healing

and recovery.

The success o f the ODCM model is due in part to adoption o f a community ethic

o f inclusiveness which brings down walls o f divisiveness and exclusion, and fosters the

spirit o f restoration.

Conclusion

The writer concludes this chapter with theological voice on the power o f prayer in

the shadows of broken lives and shattered dreams. Prayer has been the writer’s bridge

over troubled waters, the peace in the midst o f life's storms. Prayer has been the wind and

strength beneath the writer’s faltering wings. Prayer has removed doubts and fears when it

would have been easier for her to give up. Prayer has illumined her path with hope in her

midnights o f distress. Prayer is the foundation that feeds this writer’s soul, energizing her

faith. Prayer holds the key to success o f the Open Door Collaborative Ministry as reflected

in the results of this model o f ministry.

One of this writer’s most powerful childhood memories is the call to her

grandmother's knee at the age o f five, when her grandmother asked for a show o f the

child's hands. Upon keen examination, her grandmother. The Rev. Rosie Lee Long,

embraced the child and spoke these prophetic words: "These are healing hands! The Lord

is going to anoint and bless you to bring healing into the lives o f many." Then

Grandmother Rosie instructed the child in prayer by the laying on o f hands, followed by

the ministry of prayer.

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That life-changing experience planted the seeds o f faith and the power o f prayer in

the writer's soul. In her adult years, that mustard seed faith took on deep roots when the

harsh rains o f adversity flooded the writer's life.

Prayer enabled this writer to continue even in the face o f grievous pain

encountered during the implementation o f this ministry model. This kind o f pain bears

witness to the authenticity o f prayer in the ODCM community, as well as one’s personal

life. The transference of faith principles for the empowerment o f others through the

instruction o f God's word and prayer is possible because o f the indwelling spirit o f

Christ’s dynamis power alive in a community whose goal rests upon the precepts o f God's

power to save. The ODCM model o f ministry has successfully demonstrated what has

been presented through the writer's study and comparison o f other community faith-based

models, a review of meaningful literature, and the productive completion o f this project.

The next chapter includes theoretical foundations for the ODCM model through

theological, biblical, and historical reflection.

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CHAPTER THREE

THEORETICAL FOUNDATION

We recognize that all are sinners in recovery through Christ; and yet, God has called us from various Christian traditions into a covenanting community so that we may participate in the ministry o f Jesus Christ with those in the use o f alcohol and other drugs.

We resolve to be faithful to the teachings o f Jesus Christ and walk in the freedom and responsibility to ourselves and to our neighbors.

We will commit ourselves to be informed fully about the spiritual, psychological, economic, social, and political dimensions o f this crisis.

We will work, wherever we are, for justice and against systemic acts o f violence, oppression, and dehumanization that affect children, youth, and adults.1

This covenant summarizes the biblical and theoretical foundations o f this Doctor o f

Ministry project. Within the meaning o f its words lies the process to Stop the Revolving

Door for people struggling with addiction and capability o f working for justice for the

sake o f themselves and others. This project was developed within the context o f the

Doctor o f Ministry Program focus: Community-Based Urban Ministry.

Today. Christ is calling the church to reclaim and offer healing ministries along

with preaching, teaching, social witness, and discipling. Throughout the ages God has

called the community o f faith to be God’s primary source o f healing. .And at Jesus’

inaugural sermon in Nazareth o f Galilee, he ushered in the perpetual mission o f the church

as a healing remedy for the suffering of the poor and oppressed.

1 Worship Bulletin Cover. Breaking the Chains o f Addiction (Nashville: Abingdon Press. 1992).

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Biblical Foundation

The factors which contribute to the crisis o f drug abuse are overwhelming,

complex, and too numerous to address in a single project. Faith-based communities have

been identified as being critical in the healing and recovery process for addicted persons.

The scriptural applications for the categories o f spirituality, empowerment, justice, and

healing were specifically chosen for how they might apply as a remedy to Stop the

revolving door o f drug addiction.

The Holy Bible is a book about recovery. It records how the world began and how God created it to be good. Then it tells us about the beginning o f sin—about the first time people decided to reject God’s plan. It spells out the fetal consequences that result from rejecting God's program. Nonetheless, the Bible doesn't leave us in despair. It reveals a plan for recovery and the source o f the power to accomplish it. It provides us with the only pathway to wholeness— God's program for reconciliation and healing.2

It is recorded in Lk. 4:18-19 that one day Jesus stood up in the synagogue to read

these words from the Scriptures:

The Spirit o f the Lord is upon me. because he has anointed me to preach the good news to the poor. He has sent me to proclaim freedom for prisoners, and recovery o f sight for the blind, to let the oppressed go free, to proclaim the year o f the Lord's favor.

The exegetical process in this pericope o f Scripture is used to illustrate the integration of

spirituality, empowerment, healing, and justice in Jesus' ministry with the disenfranchised

and oppressed. Luke begins by placing Jesus in the synagogue reading from the sacred

' The Lite Recovery Bible. S e w Living Translation, foreword.

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writings o f the prophet Isaiah. Jesus’ posture o f standing to read indicates a position of

religious authority in the Jewish communal worship tradition.

The good news— Jesus is God’s freedom song o f liberation for the poor,

oppressed, and suffering. "There is a balm in Gilead, to make the wounded whole. There is

a balm in Gilead, to heal the sin sick soul.”3 The Isaian passage read by Jesus in the

synagogue is a servant song, and "anointed me” means "'made me the Christ or Messiah.”

When understood literally, this passage says the Christ is God’s servant who will bring to

reality the longings and hope o f the poor, oppressed, and imprisoned: ushering in the

amnesty, the liberation, and the restoration o f the year o f Jubilee (freedom).4 The whole

meaning o f Jesus’ movement o f radical ministry' (salvation, healing, empowerment, and

justice) can be summarized in staggering simplicity.5 The blind receive their sight, lepers

are cleansed, and the deaf hear. The dead are raised up. The poor have good news

preached to them (Lk.7:22).

Jesus’ claim as the "anointed one” is a ministry o f liberation which encompasses

spiritual restoration, moral transformation, rescue from demonic oppression, and acts of

healing.6 This liberation passage o f redemption, healing, and justice for the oppressed as

read by Jesus (Lk. 4:18-19) provides a wholistic biblical foundation for the development

3 "Balm in Gilead." Songs o f Zion (Nashville: Abingdon Press. 1981). 123.

4 Interpretation Commentary. “Luke." 62.

’ Brueggemann. Prophetic Imagination. 100.

* The .Vfu Interpreter s Bible. "Luke." 108.

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o f a Spirituality o f Recovery7 which has the capacity to heal, set free, and transform

people and systems from the bondage o f addiction. Evil is not just personal but structural

and spiritual.8 Crack cocaine and other illegal drugs have led a whole generation o f the

poor and marginalized down the path to cultural and ethnic genocide. If we are to reverse

this demonic trend o f substance abuse, we must collaboratively seek solutions that are not

currently available in our communities.

The impact on families has been devastating in terms o f manpower due to death

and incarceration.9 Therefore any effective rehabilitation program for individuals and

families recovering from drug addiction must be grounded in biblical principles which

nurture the reclaiming o f their spiritual birthright (humanity) which is inherent in the

theological understanding o f Imago Dei. Those o f us who labor in love in the wastelands

o f addiction have counseled drug abusers, buried our brothers and sisters, and comforted

loved ones. Our commitment to serve is inspired by the prophetic vision o f a just, merciful,

and redeeming God where each life is infinitely precious and sacred. The Torah, the New

Testament, the Qur'an, the Sikh scripture, and the Guru Granth Sahib all bear witness that

each person has immeasurable value because life itself is a gift from the creator.10

Williams. S'o Hiding Place. 36.

* Walter Wink. The Powers Thar Be (New York: Doubleday. 1998). 31.

Clarence l.usane. Pipe Dream Blues: Racism & The War on Drugs (Boston: South End Press. 1990). 44.

10 Alcohol. Tobacco, and Other Drug Abuse. 1.

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Reclaiming our Humanity

Gen. 1:26 provides the scriptural support which authenticates the biblical record

that humanity is created in the image o f God—“Then God said let us make humanity in

our own image.” Before the process of recovery and healing can occur, one's spiritual

birthright must be reclaimed. The process for recovery is grounded in the need for divine

restoration to our original image o f God—Imago Dei. Humankind is G od's crowning

glory o f all creation: therefore all share a covenant-bond with their Creator who has

created them to be expressions o f God's living justice within community. Because o f the

sin and evil within personal, corporate, and systemic structures, humankind are always in

need o f Christ’s unmerited grace that forgives, pardons, redeems, and sustains

transforming humanity and systemic evil.

Jesus, the human face o f God. came to the city, the battleground between God and

Satan, to release people, systems, and the entire created order from the power o f sin.

death, and the law.11

Rom. 8:37-39 states that all believers regardless o f our weaknesses and life

struggles that “we are more than conquerors through him who loved us.” This text also

assures addicted persons that nothing can separate them from the love o f God regardless

o f past sins and failures if they commit their way to the Lord. It is vital for persons in

recovery who suffer from low self-esteem and enormous guilt to be confident o f God's

unfailing love and forgiveness. Chemical dependency counselors state that guilt and low

self-esteem and forgiving oneself for past mistakes are the greatest barriers in the recovery

: Linthicum. C ity o j God—City o f Satan . 234.

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process. Ex-substance abusers who are Christian state that a relationship with Christ, the

Holy Scriptures, and the support o f the faith community lights the path o f hope for

recovering substance abusers. The following biblical texts confirm through scripture the

position o f empowerment through Christ.

Therefore if anyone is in Christ, they are a new creation: the old has gone, the new has come. (2 Cor. 5:17)

It is for freedom that Christ has set us free. Stand firm then, and do not let yourselves be burdened again by a yoke o f bondage. (Gal. 5:1)

I have seen their ways but I will heal them: I will guide them and restore comfort to them. (Isa. 57:18)

The Apostle Paul shares with Christians and non-Christians alike a spiritual

prescription that is applicable for healing from psycho logical problems associated with

addicted lifestyles.

And so dear brothers and sisters. I plead with you to give your bodies to God. Let them be a living and holy sacrifice— the kind he will ac c e p t. When you think o f what he has done for you, is this too much to ask? Don't copy the behavior and customs o f this world, but let God transform you into a new person by changing the way you think. Then you will know what God wants you to do. and you will know how good and pleasing and perfect his will really is. (Rom. 12:1. 2 NLT)

Jesus traveled throughout Galilee teaching in the synagogues, preaching everywhere the Good News about the Kingdom, and he healed people who had every kind o f sickness and disease. (Matt. 4:23 NLT)

Jesus' ministry o f empow erment through acts o f restoration, healing, and justice brought a

new dimension to the meaning o f the Kindom o f God. For it is in community—God's holy

ground— in which salvation and recovery are actualized.

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Theological Foundation

We Wear the Mask We wear the mask that grins and lies, It hides our cheeks and shades our eyes. This debt we pay to human guile; With torn and bleeding hearts we smile. And mouth myriad subtleties.

Why should the world be otherwise. In counting all our tears and sighs? Nay, let them only see us, while We wear the mask.

We smiles, but, O great Christ, our cries To thee from tortured souls arise, Beneath our feet, and long the mile: But let the world dream otherwise. We wear the mask.12

The original intent o f Paul Laurence Dunbar in his soul-wrenching poem is not

about individuals who are challenged with drug addiction, but it speaks to the plight o f

African Americans who live daily in a schizophrenic social mind-set in order to cope with

the affects o f systemic evils, such as racism, classism. and social, political, and economic

exploitation in the land o f the free and home o f the brave. However, this poem does

address the lies, guilt, pain, and feelings of psycho logical and spiritual numbness—a reality

o f individuals caught in the stranglehold of drug addiction. The words of this poem

somew hat describe the condition o f individuals engaged in active addiction, but the words

don't speak to the cure. The cure is found in a redemptive theology which proclaims that

Jesus' healing power sustains today and tomorrow. "The Lord has to do it! If the Lord

• Paul Laurence Dunbar. "We Wear the Mask." in Breaking the Chains o f Cocaine by Oliver J. Johnson (Chicago: Images. 1992). 52.

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doesn't do it. it w on't be done" (spoken by a contextual associate who has been clean

since 1985).13

People who are the walking dead need to be resurrected, not bombarded with

religious dogma and pious cliches which tend to bury them further in the deep abyss of

guilt and pain. People in recovery need to hear the good news that Jesus Christ has the

power to set them free nowl "We are all addicts," declared The Reverend John Allen,

contextual associate, who has been clean since 1986.

We are all addicted to sin—it began with humanity's first thought o f disobedience to God. Biblical history also confirms that the Nation o f Israel was addicted to sin; they just couldn’t stay clean from the act o f sinning. Our bodies belong to God; they have been bought with a price and recovery from the addiction o f sin would be impossible without a redeeming Christ.14

This is the theological praxis that makes sense to our brothers and sisters in

addiction who are the victims o f shattered lives and broken dreams. The words o f God to

Isaiah, which were also shared in Jesus* inaugural sermon, are very explicit concerning the

ministry o f God's people to those who are suffering with addictive lifestyles. You are my

ministers; I am anointing you to go to my addicted ones and set them free—the

brokenhearted, the wounded, the blind, the captive, the imprisoned.

Carlyle Fielding Stewart has developed a "street theology”— an authentic

theological position for the use o f understanding how to do effective ministry with

individuals struggling with overcoming addiction. The beauty o f Stewart's book. Street

Theology, is that the theological genre is birthed from the experience o f street people's

1' Gerald Davis, interview by author. March 8. 2000.

14 The Rev. John Allen, interview by author. March 8. 2000.

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encounters with a God who is with them even in the hell holes o f society. The

marginalized communities identify western theology as being indifferent and oppressive to

the poor and disenfranchised. Stewart's in-depth insight is strategic in understanding the

context o f grassroots theology for developing a wholistic ministry with people in

substance abuse.

Stewart's definition o f street theology- is Affocentric-specific; yet, the definition

would appear to be applicable to the theological concerns o f marginalized populations

regardless o f cultural identity or gender.

Indigenous black theology is concerned with the eradication of those political material, social, personal, relational and spiritual impediments preventing the full realization o f human wholeness, the actualization o f personal empowerment, and the spiritual and relational transformation o f African American communities (the addicted) It is concerned with the identification, exploration, and development o f black spirituality and theology unique to indigenous African Americans. Its pragmatism lies in the capacity- to raise African Americans' consciousness o f their power and potential as persons o f infinite worth.15

The traditional white western theology o f Christendom does not identify with or

pro\ide a theological frame which legitimizes and affirms the personhood and experiences

o f the poor regardless o f ethnicity. Therefore, in order for the church and faith

communities to be effective in a technology-driven, morally depriv ed society, we must

proclaim and demonstrate a theological praxis o f redemptioniiberation theology.

" Stewart. Street Comer Theology. 9.

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Historical Foundation

The word o f God comes to us largely in the form o f God-encounters with people

in human history. God has entrusted the recording o f these events and their interpretation

to human beings who were part o f the historical process.16

The Spirit o f the Lord is upon me . . . to preach the good news to the poor. (Lk. 4: 18a) The religious, social, political, and economic climate in the present post-modern

society mirrors the corrupt systemic realities experienced by Jesus with the poor in the

territory o f Galilee. Some biblical scholars have stated that this Lukan passage signals

Jesus* appointment and empowerment as the Isaianic figure who heralds and brings

salvation, but the salvation he brings, represented by Jubilee imagery, does not call for an

implementation o f Jubilee legislation.17 However, my argument with this position is that

Jesus' statement at the closing o f his reading—“Today this scripture is fulfilled in your

hearing"— is a distinct acknowledgment ofG od?s in-breaking into human history

establishing through Jesus Christ a new social order established upon the justice and

righteousness o f God. It w as in Nazareth of Galilee— God's kairotic moment in the history

o f humanity that Jesus was chosen to announce his messiahship and coming forth in the

energizing which Brueggemann calls “leading to radical beginnings precisely when none

seem possible."18 It is also evident that Luke clearly uses this text to express Jesus*

16 Paul Hertig. “Matthew's Narrative L'se of Galilee and Missiological Journeys o f Jesus" in Meiien Biblical Series, vol. 46:10.

1 Century Commentary. “Luke." 202.

18 Brueggemann. Prophetic Imagination. 99.

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identity, to define his mission, and to acknowledge his authority over the Roman

domination system o f principalities, powers, and spiritual wickedness.

They struggled with the oppressive issues o f racism, classism. economic

exploitation and sexism.19 Therefore the time was ripe for a fresh in-breaking o f G od's

liberating action through Jesus Christ within human community. Today the church and

faith communities need to experience the fresh energetic winds o f the Holy Spirit so they

may be empowered to confront the demons which rob God’s human creation o f its

spirituality and humanity. Religious leaders have not been consistently committed to the

vision o f God’s liberating justice among the poor.20 Therefore the pathos o f God brought

forth Jesus the Christ as a remedy for sin and suffering, demonstrating the salvific

relationship between redemption, justice, physical mental and spiritual health. The

salvation that Jesus offered to humanity included, but went beyond, spiritual well being.

The Son o f Man loved and ministered to the whole person. The gospel accounts o f Jesus’

life and ministry repeatedly illustrate this truth.

The flaw o f post-modem westernized Christianity is that its focus has been too

individualized, instead o f addressing the total person.21 Latin American liberation theology

was among the initial offerings to reinterpret "principalities and powers." not only as

disembodied spirits inhabiting the air. but as institutions, structures, and systems. “For our

struggle is not against flesh and blood, but against the rulers, against authorities, against

the powers o f this dark world and against spiritual forces o f evil in the heavenly realms"

The A’trvi Interpreter 's Bible. 106.

Ibid.

Wagner. Achenture in Healing. 27.

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(Eph. 6:12). The vvholistic approach to salvation is the authentic ministry- paradigm Jesus

practiced to affect redemptive liberation with the marginalized.

In Matt. 9:1-8 there is recorded the story o f a man on a stretcher whose friends

brought him to see Jesus. Before Jesus healed the man physically, he dealt with the man's

spiritual condition. In Jn. 5:1-15 there is an account o f a man who had been paralyzed for

thirty-eight years. Before Jesus could heal him physically, he had to work with the man’s

negative attitude. He asked the man the question. “Do you want to be well?' This is the

question that must be answered by persons struggling with addiction. The road to healing

begins with G od's age old salvific principle o f repentance— accepting the responsibility

that we are sinners in need of salvation through Jesus Christ. The ministry o f healing

occupied an important pan in the theology- o f Jesus and in the experience o f the church

during her first three hundred years o f existence.22

In the fourth century there was a serious decline as the result of a shift in societal

anitudes. resulting in a waning passion for teaching the doctrine of healing in the church.

Human factors were interfering with their Christian commitment to include healing as a

significant component o f Jesus' teachings.- ’ In A.D. 313 Emperor Constantine's Edict o f

Milan gave official tolerance to Christianity and later became the official religion o f the

Roman Empire.24

Mark A. Pearson. Christian Healing (Grand Rapids: Chosen Books. 1994). 29.

:3 Ibid.

:4 Ibid.

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Beginning with the period from the crumbling o f the Roman Empire in the fifth

century through the dark ages, people were encouraged to expect their blessings from the

world to come. A spirit o f unwonhiness to seek God’s favor and blessings poisoned the

life o f the community to the extent that the ministry o f healing was lost to the western

church.25

One result o f the church abdicating its role as an agent o f God’s redemptive justice

and healing is an addicted society o f epidemic proportions. A recent report from the

Substance Abuse and Mental Health Services Administration revealed that an estimated 10

million Americans are hea\y drinkers. Over 11 million Americans use illicit drugs, and 54

million smoke tobacco cigarettes.26 For each individual harmfully involved with

psychoactive substances, at least one other person is negatively affected as a victim o f a

drunk or drugged driver; as the neglected child o f a crack-dependent mother; as the

bartered spouse o f an alcoholic husband; or the frantic parent o f an uncontrollable, drug-

affected adolescent. The list is endless and crosses all socioeconomic lines.2

The use o f alcohol, tobacco, and other drugs which alter thoughts, feelings, and

perceptions predates recorded history, although the absolute starting point of their use in

human society is unknown.:s Archaeological studies reveal that alcohol use dates back to

at least 3500 B.C. in ancient Egypt, and the Sumerians were using opium around 5000

Ibid.. 33.

Alcohol. Tobacco, ard Other Drag Abuse. I.

Ibid.

;s fbid.. 5.

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B.C. The Ebers Papyrus, which dates from the sixteenth century B.C.. describes more than

seven hundred herbal remedies that were known and used by the Egyptians. And 2.500

years ago in the Mediterranean Islands, leaves and flowers o f the marijuana plant were

often thrown on bonfires and the smoke inhaled.29

Americans have used all manner o f substances throughout the nation’s history. For

example, from the colonial period until the late 1800s the use and abuse o f alcohol was a

common occurrence. One o f the first exotic (non-indigenous) substances to become a part

o f the nineteenth century American culture was opium introduced to American culture by

immigrant Chinese laborers who were building the transcontinental railroad across the

United States.30 By 1832 the use o f morphine was being used by American

pharmaceutical companies as a replacement for opium in patent medicines. Physicians

believed the new opium derivative to be non-addicting and could cure opium addiction in

patients.'’1

Between 1890 and 1906 cocaine was a basic ingredient o f numerous ointments,

powders, lozenges, and wines. These products were advertised as cures for asthma, colds,

corns, eczema, neuralgia, opiate, alcohol addiction, and even venereal disease. Coca leaf

flavor was a key ingredient of Coca-Cola, which first appeared in 1885 and was marketed

as a ruling remedy/- Many indhiduals became addicted to Coca-Cola. The first federal

:v Ibid.

v' Ibid.. 6.

Ibid.

Ibid.. 7.

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legislation passed by the federal government in response to the growing concern for the

widespread misuse and abuse o f proprietary medicines was the Federal Pure Food and

Drug Act in 1906.33 After the Act was passed. Coca-Cola switched from using

unprocessed cola leaves to decocainized leaves. By 1930 the Internal Revenue Service

Narcotics Unit became an independent unit—The Federal Bureau of Narcotics.34

During the 1960s and 1970s illegal drugs escalated to an all time high. Heroin use

was at epidemic levels, marijuana use was on the rise with college students with a

downward spiral to high school and elementary grade students, and psychedelic drug use

was growing in popularity/5

Today there has been a re-emergence and comeback o f cocaine, marijuana, and

psychedelic drugs among middle class youth. Crack cocaine and its derivatives are

entrenched in our urban and suburban neighborhoods across the country, and inexpensive

smoked and snorted heroin is also once again increasingly popular.36

Walter Wink uses the term “System o f Domination"' to describe what the New

Testament writers have named principalities and powers. The destructive domination

system being addressed by the ODCM in this project model is the use o f spirituality as a

methodology to transform the deadly systemic effect o f illegal drugs and the drug industry

through a non-traditional clinical approach and a collaborative city-wide strategy. Wink

■5 Ibid.

M Ibid.. 8.

" Ibid.. 9.

’-6 Ibid.

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states that “These systems are an entire network o f powers which have become integrated

around idolatrous values. The characteristics o f a domination system are economic

exploitation, oppressive political structures, bias race relations, patriarchal gender

relations, and the use o f violence to maintain them all/’37

Robert Linthicum defines this complex social environment as “Systemic Evil"

which is driven by money, power, the economics o f privilege and exploitation, and he adds

to this list: individualism/8

The answer to these social ills will not be resolved solely with the aid o f legislative

input from politicians, or from the expertise o f social workers, community agencies,

treatment and counseling centers, or medical professionals. Communal and human

redemption is the work o f the church empowered by the Holy Spirit. When the Body of

Christ submit to God's will and fully trust God's spirit at work in and through them,

redemption happens, liberation happens, healing happens, justice happens, recovery

happens—empowering the total community becomes a reality.

Jesus' mandate for every age is now is the acceptable time for the faith community

to develop strategies of redemption, healing, and justice as a positive response to the

issues related to substance abuse treatment and intervention ministries. This is the process

for moving addicted persons from victim to victory.

Wink. Powers That Be. 31.

'* I .inthicum. City o f Gcx/ Ciry o f Satan.

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The Gaps

"The poor are said to be the rag, tag. and bobtail o f humanity. But Jesus does not

leave them that way. Out o f material you would have thrown away as useless, he fashions

people o f strength—giving them back their self-respect, enabling them to stand on their

feet and look God in the eye. They were cowed, cringing, broken things. But the Son has

set them free” (Origen. A.D. third century).39

In conclusion, there are service gaps for addicted persons that need to be

identified. Biblically, faith communities can quote the Scriptures and pray with the

suffering from a distance. Historically, they can document the devastating effects o f drugs

and their destruction in human lives and in the community. Theologically, they are still

grappling with constructing suitable praxis for addressing the complex issues o f addiction.

Nevertheless, within the last decade many faith communities have begun to develop

community-based treatment and intervention ministries which are making a difference.40

There are support groups, centers, and residential treatment facilities whose

treatment models are based on the 12-Step Program for people in recovery. There are

crisis intervention services available for individuals who are in life-threatening situations.

There are local and private hospitals that will provide detox and counseling services for a

limited period o f time. However, there are very few centers where a wholistic spirituality

is the core from which all care emerges. Likewise, because spirituality has not been the

Linthicum. "Empowering the Poor.” back cover.

u Alcohol. Tobacco, and Other Drag Abuse. 33.

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core, there is no peace for the addicted to be seen as justice-bearers in the community.41

The primary service gap for people in recovery from addiction is a continuum o f

care and support network after they are released from residential treatment. Addicted

persons can get assistance for short periods o f time, but they need long-term

assistance— spiritually, emotionally, and physically—to regain their sense o f humanity and

economic stability.

Walter Brueggemann treats this topic with the following analysis: "The task of

prophetic ministry is to nurture, nourish, and evoke a consciousness and perception

alternativ e to the consciousness and perception o f the dominant culture around us."42

Literature is almost non-existent relative to vvholistic treatment models with

spirituality as the foundation for treatment o f recovering addicts.

There is need for centralized resource pools of appropriate services so that the

weight of frustration and discouragement for people in recovery does not lead them back

to the path o f the revolving door (relapse). Most o f all. the critical role o f trained, caring

pastors, professionals, and lay persons as a vital network o f support for hath the addicted

persons in the recovery process and their families must not be ov erlooked.

The gift o f developing a community-based ministry which addresses the pervasive

epidemic o f drug addiction is that it provides an opportunitv tor participating in

collaboration with others to build G od's vision of justice in the city for the purpose of

/c l! bkeron. [ xecutive Director o f Project Cure. Treatment and Residential Center for Drug Rehabilitation. I>jv:>n. ( )hi> >. interview bv author. November. 1999.

*" Brueggemann. Prophet:.- Inuginatiim. 46.

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redemption among community residents who desire to be resurrected from the death grip

o f drug addiction.

Summary

This document was written with the cooperation o f the context associates who

were involved in the process o f historical research, group exegetical discussions relative to

Is. 61:1 -5. Lk. 4:18-19. and identify ing additional Scriptures that were helpful in the

development o f this ministry model. The sharing o f their personal journeys has been

helpful in understanding the psychology o f addiction and how they moved from victim to

victory. They were affirming, excited, and committed to the project. This writer believes

that a sound theoretical foundation is critical for developing and sustaining any ministry

with community.

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CHAPTER FOUR

METHODOLOGY

The context for this ministry model was the Open Door Collaborative Ministry in

Dayton. Ohio, a ministry with pre- and post-treatment residents of Project Cure. Inc.. who

are addicted to substance abuse. Wesley Community Center, a collaborative partner,

provided a weekly meeting room for implementation o f the ministry. The center is located

in a Southwest Dayton neighborhood where the average family yearly income per

household is less than SI 1.000. The community is overrun with the socio-economic

problems o f drug addiction, drug trafficking, prostitution, unemployment, lack of adequate

health care, poor housing, and homelessness1 (see appendix I). These unhealthy, socio

economic realities breed a climate of apathy, moral corruption, and hopelessness— a

climate that is sustained by economic systems o f exploitation. Walter Wink refers to this

social dilemma as "being stripped o f life's spiritual depths by a shallow materialistic

culture resulting from an oppressi\e System of Domination.”' Wink's description o f the

Domination principle is "when an entire network o f powers become integrated around

idolatrous vaiues.'" The characteristics of the community surrounding Wesley Center are

NatisticM Dayton Planning Hoard South w ot Priority Data. Dayton. ( )f L 1990. I7.

Walter Wink. V i c P o w e r s i h . n He ( N e w York: IXuihleday. 1998). 31.

I b i d .

6 5

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synonymous with the effects o f what transpires when a community is "being stripped o f

life’s spiritual depths." Southwest Dayton mirrors Wink's description o f his System o f

Domination in addition to the realization that violence is the underlying mechanism which

maintains them all (see appendix I).4

Out o f this environment came the birthing o f the Open Door Collaborative

Ministry (ODCM). Ministry leaders looked face-on at the numerous socio-economic

problems in the community and decided to address the problem o f alcoholism and

substance abuse. They asked the question: What element appears to be missing in the local

treatment modalities and recovery process to better help the substance abuser to break the

destructive cycle o f addiction?

Based on all seventeen participants* personal experience with addiction to

substance abuse, the collaborative identified Christ-centered spirituality as the key

element.

Eight men and nine women from the Open Door Collaborative Ministry were

selected to participate in evaluating this Doctor o f Ministry project: 1) to test the validity

o f the Open Door Collaborative Ministry as a process through which who list ic ministry

emerges: 2) to test the validity o f the w holistic ministry o f the ODCM as a means o f

sustaining recovery.

A targeted sampling plan was emploved b> identifying and recruiting participants

selected from among the ODCM leadership, agency representatives, volunteers, and

" [hie.

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residents from the Project Cure Treatment Facility who were in attendance at ODCM

celebrations.

The context associates assisted this wTiter in designing questions to use as the

survey instrument (see appendix J). At an informal gathering o f the ODCM. this writer

distributed questionnaires among the pre- and post-treatment residents o f Project Cure in

order to measure their spiritual awareness at the beginning o f the study. At the end o f five

months o f attendance at ODCM. the questions were repeated in order to measure the

residents' growth in spiritual awareness.

Data was collected by this writer through one-on-one interviews with collaborative

administrators. Open Door leaders. Project Cure residents, and volunteers (see appendix

K). Questions w ere asked to ascertain the effectiveness or ineffectiveness of the

collaborative aspect o f the model o f ministry (see appendix J). Other data included

minutes o f the meetings o f context associates and the ministry' board: journal notes on

sermons and the use o f liturgy: w orshipers' responses to invitations to discipleship and

pra>er: and the personal journal o f this writer.

Design Approach

The selected research design was the qualitati\e approach. This design is defined

as "an inquiry process o f understanding a social or human problem based on building a

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complex, wholistic picture, formed with words, reporting views o f informants and

conducted in a natural setting"5

Barbara W. Cheshire also refers to this process o f investigation as

■•phenomenological” which is a qualitative method o f inquiry- focusing on how people

experience the world. She further states that *the important reality is what people imagine

it to be. not on empirical evidence.”6 Phenomenology belongs to a view o f research which

"holds that human beings can be understood in a way that other objects o f study cannot:

humans have purpose and emotions. They make plans, construct cultures, and hold certain

values, and their behavior is influenced by such values, plans, and purpose.”7

Based on Creswell and Cheshire, the collaborative believed their assumptions

could be validated. If the substance abusers know their divine destiny and purpose in God.

they can realize that they have tiie strength to turn their lives around.

The purpoce o f this study was 1»to design a replicable model for recovery from

substance abuse which emerges from a wholistic spirituality (addressing spirit, mind, and

body ), and 2 } to test the effectiveness o f the collaborative aporoach as a viable model in

the treatment process for substance abuse (see appendix K and appendix L). The research

was conducted from January 25. 2001 through June 28. 2001 at Wesley Center in

Southwest Dayton. Ohio, with participants in the ODCM (including residents o f Project

Cure Treatment Facility. Inc.).

' John Creswell. Research ami Design: Qualitative ami Quantitative Approaches (Thousand 1 >ak.N. CA: Sage Publications. 1 W ). 2.

6 Barbara Cheshire. The Best Dissertation is a Finished Dissertation (Portland. OR: National Rock Companv. 1993). 7.

' Ibid. 24-25.

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The Model

The collaborative leadership realized that no one system or institution alone can

fully address the complex needs o f persons in recovery from substance abuse. Therefore,

she utilized staff and volunteers from their individual disciplines or organizations to form a

wholistic approach to recovery. The volunteer staff and collaborative network included

clergy, administrators, substance abuse counselors, educational instructors, job-readiness

and re-entry employment skills trainers, wrap-around service providers, individual and

family support counselors, and medical support treatment facilitators.

The Open Door weekly ministry components are fused into a wholistic

empowerment celebration with worship as the centering experience (see appendix M).

Worship components are musical praise, meditations for living from a devotional written

for recovering substance abusers, testimony time, offering, sermon, ministry of prayer, and

the afterglow fellowship with refreshments. Additional links to the collaborative ministry,

which continued the empowerment instruction for recovery and healing from a biblical

perspective, included three community Bible study groups and a five-day spirituality group

held at the Project Cure Treatment Facility. The primary leadership in this model was

comprised o f this writer. Christian ex-substance abusers, professionals specializing in the

field o f substance abuse, and volunteers from the greater Dayton community.

The collaborative organized a ministry board whose function, along with Rev.

Nichols, pastor/director, w as to keep the ministry accountable to the vision and mission o f

The Open Door Collaborative Ministry (see appendix N).

The results o f tools utilized during the length o f this study will be reflected in the

following chapter.

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CHAPTER FIVE

HELD EXPERIENCE

Persons who are addicted to substance abuse are in need o f ministries that will

empower and enable them in the process o f recover,’. Narcotics Anonymous and

Alcoholic Anonymous Twelve-Step programs are helpful, but often the addicted will stop

actively using drugs but their lifestyle has not changed. This condition is known on the

streets as a "dry drunk." These individuals need more than a program to transform their

behavior to wholeness. The ODCM successfully tested their hypothesis that spirituality is

the transformative agent which allows sustained recovery and wholistic healing to occur in

the lives o f substance abusers.

Research for the model began with the writer initiating a planning meeting with the

project team o f context associates on October 10.2000. Ideas w ere shared for the

development o f a recovery model which emerges from a core o f Christ-centered

spirituality. The context associates served with the writer as co-designers and co

mplementers o f the Open Door Collaborative Ministry model (see appendix L). The

context associates are Christians with a past history o f substance abuse (drug addicts) who

feel called and committed to the ministry o f empowering others to sobriety through a

Christ-Centered methodology . The project team discussed biblical liberation themes and

how Scripture serv es as a guide for the theological development o f a wholistic recovery'

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model. The discussion led to the development of a Christ-centered model that addresses

the complex recovery needs o f drug addicts. The biblical text chosen to support the

liberation theology theme for the research project was taken from Jesus' manifesto

recorded in the fourth chapter o f The Gospel o f Luke.

In November 2000, the writer and the project team met to develop a pre- and

post-test survey tool for the purpose o f gathering data to measure the difference between

Project Cure residents' spiritual awareness at their first worship celebration compared to

their spiritual awareness five months later at the conclusion o f the research. A sub

committee was appointed by the writer for the task of developing the survey instruments

for approval and adoption by the project team. Nine context associates attended the first

meeting: the team later narrowed to seven working context associates in addition to four

professional associates. The context associates met monthly following implementation o f

The Open Door Collaborative Ministry (see appendix O).

Implementation o f the research design began on January 25. 2001. Context

associates approved the design for the worship format and flyer. Advertisements were

placed in the local newspaper and in community newsletters to inform the community

about the availability o f this ministry for residents (see appendix P).

Components o f The Open Door Collaborative Ministry included:

• a weekly informal worship celebration which began in January with an average

attendance o f twenty worshippers and grew to an average attendance o f fifty-five

during the five-month period:

• a volunteer ministry staff (worship leader, musician, and meditation-for-living lay

minister);

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• special music from the recovery community:

• preachers representing the diverse (race, class, gender) population drawn to the Open

Door Collaborative Ministry';

• special prayer concerns were led by the writer following the sermon. The ministers

assisted her in praving individually with worshippers, and a closing benediction circle

for corporate prayer and a blessing that sends the worshippers forth into the world

empowered by Christ to live a victorious life over addiction and other challenges they

may confront throughout the week day;

• a time for fellowship (with refreshments prepared by volunteers), informal

conversation, counseling, and individual prayer:

• The pastor/director coordinated all aspects o f the evening, recruited the leadership,

and served as a gate-keeper, along with the ministry board, for monitoring the

preaching o f appropriate doctrine, keeping the worship and leadership accountable to

the mission o f the collaborative ministry, and maintaining a balance o f the Open Door

Collaborative Ministry policy among staff and volunteers.

Twenty-three worship sessions and fellowship gatherings with a focus on recovery

from substance abuse were completed (see appendix Q). The recovery themes for all

sermons and meditations w ere designed to bring a theological focus o f salvation, healing,

and deliverance (see appendix R).

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Sampling o f Sermons and Theological Focus

February 1. 2001 Sermon title: Hold On— Help Is On the Way. Text: Joshua 10:1-11; Proverbs 24:9 Focus: God's Spirit can save and deliver us from the bondage o f addiction. Preacher: The Rev. John Allen (clean from addiction since 1985). St. Paul Baptist Church Ministry o f Prayer (7).

February 8. 2001 Sermon title: God Is Determined to Work on You— Without Hope. Men Are Dangerous Text: Philippians 2:13 Focus: Restoration and healing. Preacher: The Rev. Danny FelLx. Omega Church Ministry o f Prayer (5): received Christ as their Savior (3).

February 15. 2001 Sermon title: No Strings Attached Text: Luke 7:36-50 Focus: Our capacity to love is based on our capacity to live Preacher: The Rev. Robert Biekman. Residence Park United Methodist Church Ministry o f Prayer (11).

March 3. 2001 Sermon title: When the Lord Touches You. Good Things Happen Text: Daniel 8:15-18 Focus: Emotional and physical healing— Daniel had an encounter with God and acknowledged the power o f God. Preacher: The Rev. John Allen. St. Paul Baptist Church .Altar response (8). Received Christ as their Savior (2).

March 22. 2001 Sermon title: Do You Have the Hook Up? Text: Ezekiel 37:1-11. Focus: Can these bones live? God has the power to take that which is dead and bring it back to life. Preacher: The Rev. Beverly Lee Ministry o f prayer (8). Received Christ as their Savior (4). For healing from addiction (2).

April 26. 2001 Sermon title: Where Are You Standing? Text: Daniel 3:8-25 Focus: If you don't stand on God's side, you will fall for anything. Lay preacher: Beverly Daniels. Ministry o f prayer (6 prayers for strength to stand in the face o f temptation).

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Other Components o f the Worship Celebration

Special music was provided at each worship celebration by residents o f Project

Cure, the MonDay Treatment Facility Choir, and community residents who are in

recovery. The opening songs o f praise created an atmosphere o f freedom with spiritual

integrity. All worship celebrations began with prayer and the leading o f musical praise by

this writer. The musician, a student at Wright State University, is a recovering drug addict.

The worship team incorporated a segment called Meditations for Living. A woman

with nine years clean from addiction and newly certified to be a substance abuse counselor

was responsible for this ministry.

The ministry o f testimonies proved to be one o f the high points o f the Open Door

celebration. During this time the Open Door family shared their joys and how the Lord is

blessing and at work in their lives. There would be shouting and clapping and responses o f

"Thank you. Jesus" and "Praise the Lord" as brothers and sisters rejoiced with one

another.

Participation in the ministry o f fellowship grew in numbers and in community

support. Each week during a time o f fellowship, refreshments were prepared and served

by volunteers from the families o f persons in recov ery , or from other supporters of the

Open Door ministry.

The number o f opportunities for w eekly Bible study grew from one to four. The

groups were led by pastors and laity who are pan of the doctoral project.

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Organizational Structure

The Ministry Board began its work on March 8. 2001. Members o f the board

include a substance abuse counselor with an active caseload and a family support

counselor from Wesley Center. A local Christian attorney volunteered to assist the board

with filing for non-profit incorporation.

Comparative Evaluation

The pre-suppositions o f the survey instrument designed by the writer and the

context associates were found to be invalid for the intended purpose. However, the

instrument yielded valuable insight for the project. Results o f the Initial Survey of

Substance Abusers:

Believe God is important in the recovery' process (96%; 1 descent).

Believe that a relationship with Christ is necessary for recovery' (88%; 3 descents).

Believe that Open Door worship celebrations are helpful to their recovery (80%; 7 descents).

A significant number feel that the sermons provide them with the spiritual strength and courage to stop using drugs.

Feel that the ministry o f prayer is a source o f healing for mind. body, and soul (96%: 1 descent).

Feel that praise songs are a ministry o f healing and a source o f strength in their spiritual walk to recovery (96%; 1 descent).

Believe that Christ-centered spirituality is helpful in the healing and reconciliation of broken family relationships (88%; 3 descents).

The project team planned to repeat the survey at the end o f the project in order to

measure the comparative changes in the Open Door participants" spiritual growth.

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However, this tool was deemed invalid (see Data Analysis section). The substance abuse

counselor and the family support coordinator submitted information concerning the

relapse rate during the implementation o f this project. Due to the time constraints o f the

project, it was not possible to follow the process o f Project Cure residents* relapse rate

over an extended period to the completion o f this treatment process, although two persons

who returned for treatment have been identified.

Observation

Although indi\iduals may come from the same drug culture, class, age ethnicity,

education, religious exposure, and gender are factors in a person’s approach to recover}-.

Data Analysis

The initial survey questionnaire administered to twenty worshipers from Project

Cure Treatment Facility proved to be an invalid instrument for measuring pre- and post

spiritual awareness for the following reasons: 1) The assumption that Project Cure's

residents have limited spiritual awareness was proven not true. Almost all residents (96

percent) were highly aware o f the potential role of spirituality as a means to a moral life

and the foundation of a legitimate value-based system. 2) The other residents (4 percent)

only varied by 1 to 4 points below the 96 percent.

Based on the data, the writer concludes that societal assumptions that substance

abuse is caused by a lack o f spiritual knowledge are not valid. Follow-up discussions with

the same group o f respondents revealed that oppressive systemic issues, e.g.. poverty,

economic exploitation, family \iolence. miseducation. lack o f gainful employment

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opportunities, were the dominant contributing factors to coping with reality by the use o f

or sale o f illegal drugs.

The following responses are a summary of the seventeen pre- and post-assessment

interviews with Open Door Collaborative Ministry informants. Informants included clergy,

administrators, leader/participants. Project Cure residents, and volunteers.

Each interview lasted for approximately thirty-five minutes (see appendix J).

Strengths o f the Open Door Collaborative Ministry

• All agreed that a collaborative ministry provides a greater reach o f services and a

"wrap-around" support network for persons and families affected by the social disease

o f substance abuse.

• All agreed that it is better to work together, rather than separately, to address

substance abuse in the community. A collective effort enables planning, acting, and

negotiating from a position o f strength.

• Worship and preaching leaders said they have experienced and witnessed the result o f

God's divine touch o f healing and a deepening spirituality at work in worshiper's lives.

One leader stated that he "had become transformed by not taking people’s addictions

for granted . . . I have grown to understand that drug addiction is a sickness, but I

know we can be made whole through Jesus Christ because the Lord changed my life."

His church. Saint Paul Missionary Baptist, a former dying urban church in a

deteriorating neighborhood, has come alive. Many Saint Paul members are from

Project Cure, former addicts, and participants in Open Door Ministry.

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• Informants from Project Cure conclude that ODCM remained true to its mission o f

empowering people in their recovery from substance abuse by introducing people to

Christ (spirituality). One person said, “I know that Jesus was the only power that

could rescue me from the street life o f Gieking (the street chase for crack),

prostitution, and death. I've lost a lot o f my friends to the street. I know somebody's

been praying for me. My children were not enough, my mother was not enough, my

husband was not enough to stop the insanity and revolving cycle o f relapse, but when I

found Jesus, old things passed away and I became a new creature. The Lord restored

my family, opened up doors for gainful employment, and provided us with a home.

What I love about Open Door is everybody accepts you right where you are and you

feel affirmed and loved by the leaders and people."

• Project Cure residents agreed with leaders and volunteers that much of the success o f

ODCM can be attributed to it being a grassroots ministry initiative led by grassroots

leaders who are former addicts working with other committed Christians in substance

abuse ministry. The worshipers' personal testimonies o f healing and overcoming life's

crises, and the ministry of music, prayer, and preaching received unanimous

affirmation by the informants for being the components which seemed to energize,

encourage, and sustain them the most.

• In one clergy interview, the informant shared the following message which is a good

summation o f this research model. “Open Door has proven to be a sanitarium (a safe

place where people get well) and a sanctuary (a safe haven for everybody and

anybody ). "We started with a small group and have grown to a weekly ministry when

often there is standing room only." w as the comment o f a volunteer informant.

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Summary o f Interview Data o f Collaborative Administrators

• Project Cure staff have observed that clients' behavior is calm and non-combative

when they attend the Open Door worship services.

• The collaborative provides a link in a support system which is critical for people in

recovery.

• Overall I feel that spirituality enhances the growth o f our clients and enables them to

make better choices in life.

• ODCM is a critical ministry for any community where it allows its disconsolate to find

a place o f welcome and reconnection with family and friends in the faith tradition.

• The most strategic piece is that the leadership and ministry board stay committed to

personal and professional growth, retain diversity among staff, and to be steadfast in

the ministry o f redemption, reconciliation, and affirmation.

• Become more intentional in the process o f inclusion with family members as a

significant part o f the wholistic approach in the recovery process for the recovering

addicts and their families.

Summary o f Data Expressing Limitations in this Ministry Model

• Attendance would probably increase with a reliable system o f transportation, w hich

includes a reliable driver with a phone.

• Funding is needed for operational needs.

• A city-wide publicity campaign.

• Additional time to further test this model.

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Summary o f Data Expressing Recommendations for this Model o f Ministry

• Dayton could benefit from city expansion o f the ODCM.

• Seek support from additional churches and treatment facilities in the community who

lack appropriate resources for a recovery ministry'. There is no need to “reinvent the

wheel” when ODCM is already providing the service.

• Enlist the aid o f a grant-writer.

• Complete process for non-profit incorporation status.

Other Results Yielded During Model Project

• Three additional Bible study links led by ODCM staff were begun in community

churches and Wesley Community Center for people in recovery' from substance abuse

(Twelve Steps to Victory/St. Paul Church: People Taking Charge/Women's Group:

New Life Community Church).

• One spirituality group. Monday through Friday, conducted by ODCM staff member at

Project Cure was started (Project Will).

• Overall attendance at worship and study groups increased by almost 50 percent.

• Increase in number of volunteers who prepare and serv e refreshments during the

fellowship time following worship each week.

• Established business checking account.

• Ministry board was organized for the purpose o f keeping leadership responsible and

accountable to the vision and ministry o f ODCM.

• Forty recovering addicts made a commitment to Christ.

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• Recovering addicts shared testimonies during worship concerning how the Lord is

blessing in their lives.

• Families began to join in worship with the family member who is a resident o f a

treatment center.

• ODCM is providing a training ground for clergy and laity who are called to substance

abuse ministry.

• When worship services were first organized, special guests were recruited for the

ministry of music. During the study, gifted vocalists and musicians for worship were

discovered within the community o f recovering addicts.

• The study concluded on June 28. 2001. with a major anniversary celebration o f the

Open Door Collaborative Ministry (see appendix S).

Conclusion

Based upon field experience, research data, and the efforts o f the participants, this

model has exceeded the expectations o f the writer. The data suggests that this ministry

model can be expanded upon and contextualized for use in urban communities. The writer,

as a result of experiencing this model o f ministry, has become spiritually strengthened,

empowered, and transformed by observing and participating in a ministry where lives have

been touched and made whole through the liberating gospel of the radical Jesus from

Galilee.

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CHAPTER SIX

REFLECTION, SUMMARY, AND CONCLUSION

Reflection

God o f fire and freedom, deliver me from my bondage to what can be counted and go with me into a new exodus towards what counts. but can only be measured in bread shared and swords become plowshares: in bodies healed and minds liberated: in songs sung and justice done: in laughter in the night and jo y in the morning: in love through all seasons and great gladness o f heart: in all people coming together and a kingdom coming in glory: in your name being praised and my becoming an alleluia. through Jesus the Christ. 1

Ted Loder's powerful poem. Go With Me In a A’eu- Exodus. mirrors the heartfelt

cries, pain, restoration, and celebration experienced by the participants in the Open Door

Collaborative Ministry during the implementation o f this model. The goal o f the ODCM

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healing for residents in treatment for substance abuse. In preparation for the development

o f this ministry, the writer solicited the input o f Christian ex-drug addicts to serve as

context associates. As a result o f their personal journeys, they brought strong leadership,

valuable insight, life experience, and the transmission o f their deep faith commitment and

values to the development and implementation process. The writer, as she reflected upon

the Lord's faithfulness, was persuaded that the omnipotent God o f history still tabernacles

among humanity, continuing the redemption story. Surely this same God, working through

the faith community, could transform the lives o f substance abusers to become

ambassadors o f Christ. The writer's grandmother, the Rev. Rosie Lee Long, would have

added, "Ain't that just like the Lord!"

The writer's observations at Victory United Methodist Church as pastor for eleven

years and as a professional social worker and counselor for twenty years has brought

experience, spirit, and authenticity- to this project. Victory church hosted four AA groups

and one NA group, thus affording the writer an opportunity to personally interact and

develop meaningful relationships with members o f the recovery community. A level o f

trust was built as the writer showed genuine concern for their well being as persons o f

worth. The writer readily discerned how one addiction can be replaced by another which is

known in the Dayton recovery community as a "dry drunk." The after-meeting fundraisers

and recreational actirities often became opportunities for members to gather at the

recovery clubs or in homes. While they celebrated without "drinking" or "using." there

still was an exhibition of all the other behaviors associated with active addiction:

suggestive sexual dancing, cussing, thirteen steppers, gambling. hea\y smoking,

adulterous relationships, and violence, were exhibited. The social gatherings did not

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require a change in lifestyle beyond stopping the use o f alcohol or illegal drugs. The

ODCM staff recognized the critical need for spiritual transformation in the recovery-

process for drug addicts. The goal o f complete sobriety requires an intentional change in a

person's lifestyle that is reflected in their morals and values; this seems to be especially

critical in a society where pleasure and thrill-seeking are encouraged. The Victory church

and the ODCM leaders who adhere to the goal o f "complete sobriety” state that this can

only be accomplished by surrendering our life to God through a relationship with Jesus

Christ. They are committed to reaching out and inviting others to wade in the "redemptive

waters o f recovery" through an intentional and genuine relationship with the savior and

divine elder brother. Jesus. The writer recognizes that other faith organizations have

effective recovery programs for the addicted person: nonetheless. ODCM advocates a

Christ-centered, holistic approach to recovery- from drug addiction.

Following the implementation o f the project, the writer continued as pastor of the

Open Door community. When the writer's husband accepted a job in another state, there

was little time to prepare the ODCM staff for her impending move. The staff were pleased

with the results o f the model o f ministry: an increase in attendance at weekly worship

meetings: dynamic preaching: personal accounts of conversion: the emergence o f new

leaders: four active Bible study groups: uplifting music and fellowship: enthusiastic

testimonies o f faith: and soul-stirring praise reports o f healing. Yet. the staff expressed

concern as to how the absence o f the pastor would affect the ministry. The writer has

always known that effective administrators empower others to do the work o f ministry, so

that unexpected changes in leadership do not negatively impact the ministry. A meeting o f

the executive members o f the ministry board was called for the purpose o f developing a

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strategy to maintain the stability o f the ODCM. It was evident by the cooperative nature

o f all fifteen members in attendance that God was part o f the plan. They said they felt

confident that whatever happened, the Lord would empower them to weather the storm.

Unfortunately, shortly after the writer moved away from Dayton, one o f the

founding leaders and a context associate on the ODCM team. Gerald Davis, died

suddenly. Known affectionately as “The Bishop,’” Gerald had coordinated weekly ministry

responsibilities and had scheduled preaching dates for rotating clergy. The writer returned

to Dayton for a brief visit and was graced with the privilege to be the guest teacher for the

Bible study class that Gerald had taught at Project Cure (a collaborative partner in the

ODCM model). The determined spirit o f the class to overcome their addictions and

become disciples o f Christ is a monument to Gerald’s personal witness, passion, and

extraordinary gift for teaching drug addicts in treatment about Christ’s power to deliver

them from the demonic grasp o f addiction. Ain 7 that ju st like the Lord! The writer also

had the honor o f an invitation to preach to old and new friends at an Open Door worship

celebration.

When Gerald died, the ODCM staff and the participants in the Open Door ministry

felt somewhat abandoned with what they perceived as the weight o f another loss of

leadership. However, they discovered once again that the Lord will always raise up

committed people to bloom in places that some hav e identified as the wastelands of

humanity. The writer gives God praise and honor for energizing the ODCM staff with

Christ's resurrection power becoming the wind beneath their wings. The ODCM

leadership and volunteers continue to thrive with the same fiery Holy Spirit-filled passion

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for people who are lost in a sea o f drug addiction. And the people just keep coming to

wade in the redemptive waters o f recovery.

After being exposed to precious souls— men, women, and youth—dying on the

streets o f Dayton, Ohio, as a result o f drug overdose, as well as homicides, random

shootings, toxic illnesses, and other drug-related conditions, the writer sought Divine

counsel and guidance to develop a ministry o f recovery for substance abuse. Her level o f

compassion and commitment was severely tested when she encountered religious biases

and systemic opposition to ”those people.” The writer's faith and trust in God were

summoned to a place o f steadfastness and total reliance upon God's provision to manifest

God's wisdom and plan for the birthing o f a nontraditional wholistic recovery ministry in

Dayton. Ohio.

Summary-

One o f the ODCM community executive directors. Ms. Zell Skelton o f Project

Cure. Inc.. made some affirming and insightful professional comments and observations

providing authenticity to the need for ministry models such as the ODCM in our national

and international communities. The writer has intentionally included international

communities as the result o f personal conversations with clergy, community leadership,

and residents in travels to Haiti, the Caribbean. Russia. Korea. Brazil. Zimbabwe, and

South Africa. Ms. Skelton's comments resonate with the spirit o f universal truth to the

power o f God to deliv er, heal, and sustain drug addicts in other countries. She continues.

"We have the capability to provide all the professional counseling and the most advanced

treatment available for chemically dependent clients and residents: however, two vital

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realities must exist in the hearts o f people with substance abuse problems. They are: a

genuine will and desire to stop ‘using.* and a sincere relationship with Christ. Then,

transformation from ‘addict* to being ‘set free* from addiction can become real! That is

w hy we are thankful for our community partnership with ODCM and the Bible study

classes at Project Cure. At Project Cure, the staff and I have observed a change in clients

who include this life changing dimension in their lives. It makes the job easier for us and it

benefits the clients and residents.** The writer's personal convictions and the comments o f

staff have given encouragement and affirmation to the credibility and need for ministries

such as ODCM to empower recovering addicts to become ambassadors o f healing and

justice-bearers in ministry with Christ.

The writer, as a result o f national and international travel, has identified

institutional religion's refusal to acknowledge and address systemic evil as being at the

root o f social disorder, disintegration o f morals, and injustice. In the United States o f

.America and abroad, the endemic problem o f drug cultures can be traced to racism,

human exploitation, and the politics o f economics.' In spite o f this painful reality, the

writer agrees with Brueggemann that "hope can be affected by the reclamation o f the

prophetic tradition o f evoking, informing, and reforming an alternative consciousness

which is built upon the teachings o f a redeeming Christ. * This tradition is not reductionism

of divine call and responsibilitv. but rather a remembrance o f a faith tradition that is rooted

in the energizing hope o f a radical Jesus.

' [ a>anc. f ’.r-: I ire am Bine-*. 5.

H rucggcrr.^r.n. Prtjpiicric Im agination. 99.

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Conclusions

The seemingly unorthodox journey o f the writer during this model o f ministry

surely required her to see others with "Jesus lens.” drawing upon the wisdom o f the late

Dr. Samuel DeWitt Proctor, a mentor and friend. As the writer prayerfully engaged the

process o f seeking divine assistance, the plan began to unfold as a beautiful tapestry with

the assistance o f a faithful and dedicated Doctor o f Ministry core group o f three persons.

The control and structured part o f the writer's personality was challenged and humbled

during this experience. There was personal pain and frustration, but also the comfort o f

growing to be more aware that the Holy Spirit's work in community involves submission

to others' needs. It was this learning experience o f loving submission unto Christ that

enabled the redemptive, beloved community o f the ODCM to emerge. Even the birth

pangs felt by the writer were tempered with satisfaction as the ODCM model took on a

life o f its own at the Wesley Community Center in the southwest Dayton community..

Recommendations for replication o f this ministry model in other cities:

h It is beneficial to have the use o f a van and the services of a reliable driver in

order to offer transportation to participants.

2) D e\elop funding from such sources as grants, fundraisers, and donations. All

financial endeavors are for the operational needs and for ministrv expansion.

5) Host ministrv is most effectiv e in a communitv center setting.

4 ) Appoint a publicity c o m m itte e to m arket the m inistry in the immediate

com m unity and bevond.

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5) Incorporate into the ministry by-laws a process for keeping ministry accountable

to its mission and for recruitment and replacement o f strategic leadership and

ministry board members.

And from the voice o f the writer's ancestral spirituality

is heard once again an affirming

A in 7 that ju s t like the Lord!

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APPENDIX A

BAPCO SUBSTANCE ABUSE TREATMENT AND PREVENTION PROGRAM STANDING IN THE GAP

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S U B S T A N C E A B U S E M I N I S T R I E S I N A C T I O N : i n t e r v e n t i o n / t r e a t m e n t m o d e l s

BAPCO SUBSTANCE ABUSE TREATMENT AND PREVENTION PROCRAM:

STANDINC IN TH E CAP

O v e r v ie w T he BAPCO Pastors Council of the Greater D etroit A rea is th e educational and charitable a rm o f the C ouncil o f Baptist M inisters. BAPCO is com prised o f n ine p a sto rs b o m some of Detroit's m ost p ro m i n e n t black churches. T hrough their congregations, these p a sto rs represent over 1S.OOO black m en a n d w o m e n ; th ro u g h th e services th ey pro v id e, th e ir reach is e v e n greater.

5 A P C O w a s o rg a n iz e d in 1964 to a d d r e s s th e g ro w in g su b s ta n c e a b u se n e ed s o f its local e c u m enical com m unity. Historically, the D etroit Area B aptist C h u rc h es h a v e b een reluctant to con fro n t th e issue of chemical dependency, particularly th at of its o w n members. This position is not u n iq u e to the Baptist Church. Few organized church g ro u p s h a v e h e e d u p to th is problem w ith a system atic a n d o rg a n iz ed approach.

B A P C O e s ta b l is h e d in 19SS a c o m p r e h e n s iv e S u b s ta n c e A b u s e T r e a tm e n t a n d P r e v e n tio n P r o g r a m t h a t is d e s ig n e d to m eet the n e e d s c : a d u lts . y o u th , and fam ilies w ithin the local faith c o m m u n ity , as w e ll as in th e b r o a d e r D e tr o it c o m m u n ity . BAPCO s subsmr.ee abuse p ro g ra m p ro v id e s o u tp a tie n t trea tm e n t a n d counseling, a n e tw o rk o f church-based N arccncs A n o n y m o u s i N'.A) a n d Alcoholics A nonym ous (AA) p ro g ram s a n d related support groups, comm unity outreach, a n d e d u ca tio n /p rev e n tio n activities.

F unded b y the District Health Departm ent th ro u sh the Office o f Substance Abuse Services, the goals or the p ro g ra m are as follows

S u p p o rt religious and persona! growth bv d e v elo p in g those attitudes and skids n e ed ed to su p p o rt the pu rsu it c f a productive lifestyle free from the effects cf aiconol and o th er chemicals, and

- P rom ote sc c a i change ar.d acrtcr. by n e t w o r k i n g w ith in th e to ta l r e lig io u s com m unity

P r o g r a m A p p r o a c h a n d M e t h o d o l o g y

B A P C O recognizes th a t tre a tm e n t fo r alcohoiistr. a n d o t h e r d r u g d e p e n d e n c ie s v a r ie s w ith each in d iv id u a l a n d family. A ssessm ent o f ciier.t needs is c o n d u c te d b y professional sta ff to determ ine if re sid e n tia l inpatient trea tm e n t is req u ired .

T h e fo llo w in g o u tp a tie n t tre a tm e n t services are o ffere d b y the BAPCO p rogram ;

• A sse ssm e n t and referral.

• S e lf-help g ro u p in v o lv em en t (N'A. AA).

• In d iv id u a l counseling,

• F a m ily counseling, • G r o u p therapy.

• S p iritu a l counseling.

• V ocational readiness referrals, a n d

• D id a c tic lectures.

In d iv id u a l, group, and fam ily th e ra p y are the pr.- m a ry m o d alities used in the d ie m 's treatm ent regi m en. In d iv id u a l sessions a re sch ed u led according to th e c lie n t's need, w ith a minimum, o f one visit pe r m o n th . G roup th era p y m eetings a re scheduled tw ice p e r m o n th ar.d fam ily th era p y as indicated O th e r th e ra p e u tic m odalities u se d to m eet dien: n e e d s in c lu d e m arital counseling, conjoint therapy, v o c a t i o n a l c o u n se lin g . le is u re c o u n s e lin g , and b e h a v io ra l therapy

An in itia l treatm ent plan, consisting of a minimum c f c r.e g o a l a n d the objectives to tnitiaie prelimi- n a ry tre a tm e n t, is de v elo p ed a t intake A master tre a tm e n t plan is developed for each ciier.t as socr as p o s s ib le a fter the b io p sy c h o so c ia i assessment h a s b e e n com pleted, b u t no late r than one mor.tr a.-ter a c c e p ta n c e into th e program . Through, the t r e a t m e n t p la n n in g p ro c e s s , w h ic h in clu d es a c o m p r e h e n s iv e a sse ss m e n t of th e c lie n t's needs ■ b i o p s y c h o s o c i a i a s s e s s m e n t , m e n t a l health a s s e s s m e n t, a n d vocational n e e d s assessm.er.r;. a c o m p le te conceptualization of the client's problems a n d r e e d s is d eveloped A m e a tm e n regim.e.t a

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then d e v elo p ed to m ee t th o se n e ed s a n d e n h an ce th e client's re c o v e ry effort.

T n e project o p e ra te s a 24-h o u r-a-d ay con ta ct s y s tem to m o n ito r a n y crisis th a t its d ie n ts m ig h t h a v e o u ts id e o f n o r m a l b u s in e s s h o u r s , a s w e ll a s to re sp o n d to a n y referrals received d u rin g th a t time.

Each p a rtic ip a tin g c h u rc h h a s a p p o in te d a t le a st tw o liaisons w h o a re tr a in e d to se rv e a s th e first p o in t of c o n ta ct w ith in th e ir re sp ec tiv e c h u rch e s. T he telephone n u m b e rs o f these p e o p le a re p o ste d in th eir re sp ec tiv e ch u rch es, a n d a re p laced o n file w ith the project d ire c to r a n d staff. A n y incom ing calls after w o rk in g h o u rs a re screened a n d assessed by die liaisons, t h e n p a sse d o n to th e full-tim e staff, if necessary.

I n t a k e a n d A d m i s s i o n P r o c e d u r e s

A ny ap p lican t re q u e stin g ad m issio n w h o m anifests a chem ical d e p e n d e n c y p ro b le m a n d w h o . a fte r b e in g a s s e s s e d b y a p r o f e s s i o n a l t h e r a p is t , is deem ed su itab le fo r tre a tm e n t is a d m itte d into th e p r o g r a m . T h is a s s e s s m e n t is m a d e d u r i n g a c o m p re h e n s iv e c lin ic a l in ta k e c o m p le te d b y th e therapist w ith in tw o visits.

B efore o r u p o n a d m i s s io n in to th e p r o g r a m , a v ariety of d i e m in fo rm a tio n is collected, including:

• Data on b a c k g ro u n d a n d h istory including mrarmaooci or. family, education, occupation, a n d iegai a n d co u rt-re la ted considerations.

• T h e n a m e o f th e r e f e r r i n g a g e n c y , if ap p ro p riate

• i n f o r m a t i o n or. t h e c l i e n t 's p r e s e n t su b stan ce a b u s e pro b lem , a n d o n h is /h e r h i s t o r y o f s u b s t a n c e a b u s e , i n c l u d i n g in fo rm a tio n a b o u t p re s c rib e d d r u g s a n d a lc o h o l, s u b s t a n c e s u s e d in t h e p a s t , in c lu d in g p r e s c r i b e d d r u g s ; s u b s ta n c e s u s e s re ce n tly , especially those w ith in the last 4-5 h o u r s ; su b sta n c efs) of p re fe re n ce , freq u e n c y w i t h w fucr. e a c h s u b s ta n c e is u se d , p r e v io u s o c c u rre n c e s of o v e rd o se , w ith d ra w a l, o r a d v e rs e d r u g o r alc o h o l re a c tio n ; h i s t o r y o f p r e v io u s s u b s ta n c e abuse tre a tm e n t received, a n d y e ar of firs: use of each su b s a r.e e .

• Info rm atio n on o th e r counseling se rv ice s re c e iv e d , in c lu d in g th e a g e n c y , t y p e o f service, a n d date service w as received.

D urir.g the in ta k e process, every' effort is m a d e t o e n su re th a t e ac h client a n d h i s / h e r fa m ily m e m bers h a v e a c le a r un d e rstan d in g o f th e t r e a t m e n t p ro g ram . P ro g ram goals, rules, a n d r e g u la ti o n s , th e h o u r s d u r i n g w h ic h s e rv ic e s a r e a v a i l a b l e , tre a tm e n t c o sts a n d p a y m e n t a rra n g e m e n ts , d i s charge p rocedures, and a n y family p a rtic ip a tio n i n the treatm ent process are explained.

M o n i t o r i n g o f T r e a t m e n t P rocess

Initial tre a tm e n t services are b a se d o n th e a s s e s s m ent inform ation gathered a t th e tim e o f in ta k e , i n accordance w ith the initial treatm ent p lan o u t li n e d in the p ro g re ss notes com pleted a t intake. W h ile the client m ay b e involved in a variety o f tr e a tm e n t s e rv ic e s d u r i n g the f irs t 30 d a y s , t h e p r i m a r y em phasis is o n completing th e psychosocial a s s e s s m e n t

A w n tte n treatm ent record is m ain tain ed fo r e a c h client in treatm ent. This record;

• P rovides accurate d o c u m e n tatio n o f each client's sta tu s a t die tim e of adm ission;

• Serves as a basts for tre a tm e n t p la n n in g , coordination, and im plem entation;

• P r o v id e s a m e a n s o f c o m m u n i c a ti o n a m o n g s t a f f i n v o lv e d i n t h e c l i e n t 's treatm ent.

• Facilitates continuity o f treatm en t a n d th e d e te rm in a tio n , at a n y fu tu re d a te , of th e c lie n t's c o n d itio n a n d t r e a tm e n t a t a n y specified time;

• D o c u m e n ts o b s e rv a tio n s o f th e c lie n t's be h av io r, o rd e re d a n d s u p e rv is e d tr e a t m ent. and response to treatm ent.

• P rovides d a ta for use in training, e v a lu a tion. and quality assurance m easures.

• D ocum ents protection of the rights of th e clie n t, p a r e n s , siblings, o r o th e r fa m ily m e m b e r s in t h e c l i e n t ’s t r e a t m e n t p ro g ra m

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- S U B S T A N C E a b u s e M I N I S T R I E S I N A C T I O N : i n t e r v e n t i o n / t r e a t m e n t m o d e l s

P r o c r a m M o n i t o r i n g T o be tte r e n su re th a t i s p rogram is p e rfo rm in g in a m a n n e r c o n s is te n t w ith o r i g in a l e x p e c ta tio n s . BA PCO crea te d a Q u a lity A ssu ra n c e C o m m itte e (Q A Q . QAC is com posed o f th e pro g ram d irector, p ro g ra m therapist, a n d a representative o f a n e v al u a tiv e consultant firm.

Q A C 's function is to design a n d im p lem en t a q u a l ity a s s u r a n c e p r o g r a m of B A P C O 's S u b s ta n c e A b u se T reatm ent a n d Prevention Program . In p e r fo rm in g this function. QA C h a s th e a u th o r it y to id e n tif y a re a s o f c o n c e rn w it h in th e p r o g r a m 's a d m in is tr a tiv e a n d c linical c o m p o n e n ts a n d to d e v e lo p p rio ritie s o f in v estig a tio n b a se d on th e p o ss ib le im p a c t o f th e area o f co n ce rn o n c lie n t care. QA C d ev elo p s corrective actions for id e n ti fied problem s.

Q A C m eets a t lea st m o n th ly to re v ie w p ro g ra m a c tiv itie s a n d m ake recom m endations fo r id e n ti fie d a re a s o f co n cern , and re v ie w s a n d m o n ito rs pro g ress m ade. Q A C generates a n an n u al p ro g re ss r e p o r t w h ic h c o n ta i n s a n e v a l u a t i o n o f th e p r o g r a m 's p e r f o r m a n c e in m e e tin g its g o a ls a n d o b j e c t iv e s , a n d h o w B A P C O i n t e n d s to im p r o v e th e q u a l i t y o f c a r e a n d o t h e r a r e a s n e e d in g im provem ent.

O t h e r S u p p o r t iv e S e r v ic e s T o m eet the d iv erg e n t needs o f its clients a n d their fa m ilie s a n d e n s u re th e success o f its tr e a tm e n t e ffo rts . BAPCO o p e ra te s a w id e v a rie ty o f p r o g ra m s Several o f these are highlighted b e lc w -

R e l a p s e P r e v e n t i o n T h e r a p y . . .

A p p ro x im ately half c f the ad d ic ts w ho get so b e r re m a in that way. Of the rem aining half, m a n y sta y so b e r for a while, then relapse one or m ore tim es be fo re they accept t h e " new lifestyle Tne re st go t h r o u g h a "re v o lv in g d o o r." g e ttin g so b e r a n c then relapsing u n d i they die

B A P C O h a s d e v e l o p e d a p r o g r a m to r r o v . d e Relapse Prevention T herapy (R£-PRH) to its events, as w ell as to o th er people referred to it by p a rtn e r agencies and organioaoans Tne goals o f Rc-PRH a re to give chem ically d e p en d e n t people w no do n o t re sp o n d to trad itio n a l trea tm e n t m e th o d s an un d e rstan d in g c f the relapse process, a kr.cw ledge c f th e :- ow n relapse patterns, and knew .e d g e ct how :o j . cid relapse

H I V / A I D S E d u c a t i o n . . . N ationw ide satisfies indicate th e frig h te n in g expo nential rise o f the incidence o f AIDS a n d H IV infec tion. The A in can A m erican c o m m u n ity h a s been disproportionately affected.

R esponding to the c o m m u n ity 's g re at n e e d fo r safe sex e d u ca tio n . BAPCO h a s in c o rp o ra te d factu al, n o n ju d g m e n ta l AIDS tra in in g in to a ll p r o g r a m m in g . T h ro u g h a p ro jec t f u n d e d b y th e D e tro it H e a lth D e p a rtm e n t, tw o h ig h - r is k p o p u l a t i o n s h a v e b e e n ta rg e te d — A frica n A m e ric a n w o m e n a n d fellowships of N'A and AA.

W o m e n a re reached in n a tu r a l g a th e r in g places s u c h a s b e a u ty sa lo n s , c h u r c h e s , s c h o o ls , a n d p a re n tin g groups. M em bers o f N A a n d A A and their families are offered inform ation o n re d u cin g h ig h -risk behaviors o f in tra v e n o u s d r u g u s e and unprotected sexual activity. T he p rim a ry g o a l is a m o te inform ed public.

C h e m i c a l D e p e n d e n c e E d u c a t i o n . . .

Presentations are m ad e to c o m m u n ity a n d churcn re sid e n ts, including y o u th in D e tro it p u b lic and C atholic m id d le schools a n d to B A P C O 's e d u c a tio n a l o utreach p ro g ram s. D e sig n e d to c r e a te a g re a te r aw areness of the d r u g p ro b le m afflictin g society, the workshops enhance in d iv id u a ls ' ability to cope w ith or help others experiencing a n y cvpe of d ru g problem.

E f f e c t i v e P a r e n t i n c P r o c r a m . . .

U sin g th e c u ltu ra l s tre n g th s a n d h is to r y o f the black fam ily, a 12-week p a r e n tin g p r o g r a m has b e e r d e v elo p ed to im p ro v e p a r e n n n g s k ills ar.d com m unicanor. w ithin the iam ily T n e program , p a rtic u la rly targ e ts fam ilies o f p e rs o n s in tr e a t ment. Tne comprehensive training includes stages of child developm ent, c o m m u n ic a tio n /lis te n in g , behavioral m anagem ent techniques, p ro b le m soi-- - m g self- esteem, black history, a n d role m o d elin g

S u m m e r Y o u t h P r o j e c t . . .

in conjunction with the D etroit C ath o lic P astoral AlLanct. BAPCO conducts an 5-w eek s u m m e r pre- gram. d e s ig n e d for 40 h ig h -ris k y o u th , a g e s II through 13 Through a com bination of 12 w o r k shops and 10 field trips, the pro g ram is d e sig n e d to im p a rt spirituality and de v elo p social c o n s c io u s ness. cultural enrichment, a r c d r u g a b u se a w a re ness W orkshop topics in clu d e s u b s ta n c e a b u se info rm atio n te n s io n m aking. ne alth e d u c a tio n

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stre ss m anagem ent, dra m a a n d m o d e m d a n c e , a tti tu d e s . self-actual iza non. a n d black histo ry . H e ld trip s are m ade to Greenfield Village, the M u s e u m o f A fric a n A m e ric a n H is to r y , th e D e t r o it Z o o . C e d a r Point. C ran b ro o k Science Institute. D e tro it Science Center, M otow n M useum , a n d C h a n n e l 50 TV station.

T n e S u m m er Y outh Project c om bines fu n w ith a h istorical, cultural, and business aw are n e ss p re v i o u s ly u n k n o w n to p a rtic ip a n ts . Even fo r y o u th w ith b e h a v io ra l d iffic u ltie s , th e S u m m e r Y o u th P roject has p ro v e n successful. P a rtic ip a n ts h a v e a c c e p te d r e s p o n s ib ility f o r t h e ir b e h a v i o r a n d s h o w e d e x cep tio n al social g ro w th a n d d e v e lo p m e n t. M any o f the y outh se rv ed b y the p ro je c t are th e c hildren of people in treatm ent.

L a y m e n 's R i t e s o f P a s s a g e

B o y s ’ G r o u p . . .

S o n s o f s in g le p a r e n t s w h o r e s i d e i n F ir s t C o m m u n ity Baptist C h u rc h 's n e ig h b o rh o o d m eet w e e k l y w ith la y m e n f r o m th e c h u r c h . T h e s e c h u r c h m em b e rs act as ro le m o d e ls to th e boys. T h e y p re sen t a sp irit o f tea m w o rk , enfo rc e d isc i p lin e . teach decision-m aking a n d v a lu e s c la rific a tio n skills, and identify th e c o p in g skills th a t have e n a b le d them to survive a n d excel; they s h a re these characteristics a n d strategies w ith the p a rticipants.

F re q u e n tly a difficult p o p u la tio n , th ese 4- to 14- v e a r-o ld boys h a v e sh o w n im p ro v e m e n t in th eir a c a d e m i c p e rfo rm a n c e a n d s c h o o l c i t i z e n s h i p m ark s, as well as a noted lack o f in v o lv e m en t with th e crim inal justice system. A large n u m b e r o f the b o y s have parents who are tr. tr e a m e r .t

2 n d C h a n c e M e n t o r s h i p P r o j e c t . . .

BAPCO works collaboraavely w ith 2nd C h a n ce , a m e n t o r s h i p p r o g r a m d e v e l o p e d fo r h i g h - r is k y o u th from a foster care b a c k g ro u n d B A P C O s ro le is to provide interactive w orkshops d e sig n e d to p re v en t self-desm icrve be h av io r and c o n trib u te to p o s itiv e lifesty le g r o w th . W o rk s h o p to p ic s in clu d e increasing self-esteem, values c ian ficaao r. conflict resolution. and substance abuse e d u ca tio n

C o n c l u s i o n T h e BA PCO S u b s ta n c e A b u s e T r e a tm e n t a n d Prevention Program is successful for several reasons:

• Its a p p ro a c h re co g n ize s th e r e d e m p tiv e sp irit of m ankind a n d realizes th at e v e ry one is capable o f b e in g re sto red to h e a lth a n d wholeness through tru e love a n d c a r ing. It therefore does n o t o p e rate w ith in a service system, but rather w ith in a fam ily c oncept b a se d u p o n love, caring, m u tu a l respect, and tr u s t

• BAPCO recognizes th at com m itm ent w ith o u t com petence is incom plete. It therefore ensures th at all people w orking w ithin the program —w hether professionals o r v o lu n teers—are well trained

• BAPCO v iew s the h u m a n th e ra p is t a s a v e h ic le th r o u g h w h ic h G o d w o rk s H is curative miracles. Therefore, in its th e ra p e u tic practice. BAPCO is m in d fu l o f th e tru e so u rc e o f the h e a lin g p o w e r t h a t it a tte m p ts to harness o n b e h a lf o f th o se it serves

• BAPCO is a w a re th a t g o o d s te w a rd s h ip d e p en d s on good organization a n d stro n g a d m in s manor. It therefore pracaces h ig h standards of m anagem ent in c arrying o u t its mission.

C h u rc h es w ishing to take on the re sp o n sib ility o f r e c a p tu rin g th e sou! lo st to th e a b u s e o f ille g a l a n d / o r legal drugs, alcohol, a n d o th er su b s ta n c e s m u st understand that they are engaging in b u sin e ss r h a t m u s t be ta k e n s e r i o u s l y if s u c c e s s i s to acrieved. The effort recvures a m aior com m itm ent of tim e and other resources, including hum an resources.

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APPENDIX B

BLUE BAY: PEACE THROUGH SOBRIETY

9 5

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• S U K T A . N C t A S U S E M I N I S T R I E S I N A C T I O N : I N T E R V E N T I O N / T R E A T M E N T M O D E L S -

BLUE BAY: PEACE T H R O U G H SOBRIETY

B lue B a y : A T r i b a l A p p r o a c h

At Blue Bay. th e C onfederated Salish a n d K ootenai Tribes o f th e F lathead Indian ."••e rv a tio n in n a rth - w e sK B don- '??. h i v e taken c ontrol o f th e ir b attle a g a in s t a lc o h o l a b u s e . T h ey h a v e e m p o w e r e d th e m se lv e s to u tilize th e ir re so u rce s a n d c all th e shots. T h e y h a v e w o rk e d to g e th e r to d e fin e th e e n em y , e s ta b lis h th e p u rp o se o f th e ir c a m p a ig n , a r.d d e v e l o p a n a c tio n p la n t h a t is b a s e d u p o n d e a rly a rtic u la te d tribal p rin d p le s.

Blue B ay is a Salish-Kootenai e f fo r t it is a celebra tion o f trib a l self-determ ination a n d d ig n ity .

This [n a rra tiv e ] looks at the process b y w h ic h Blue Bay w as d e sig n e d a n d operates.

It explores how the Salish and Kootenai Tribes see the problem o f alcohol abuse o n their reservation, and it describes th e v alue a n d p rincples o n w h ic h th e bribes operate th e ir prevention and treatm ent cam paign.

Tne [n a rra tiv e ] a ls o looks a t th e re s o u r c e s u p o n which th e Salish-Kootenai have called a n d review s the acoon p lan a n d strategy which a re n o w Blue Bay.

Finally, a step-by-step outline s u m m a ry o f th e Blue cay a p p ro a c h is presented.

H o w It H a p p e n e d : T h e P r o c ess

I t d e s ig n in g a n d o p e ratin g Blue B ay. th e S alish- Kootenai pe o p le used a sim ple process. " W e used sue basic s te p s." sa y s Anna W hitm g-Sorrel. D irector s i the T rib a l A lcohol Program w h ic h a d m in iste rs the Blue B a y H ealing Center

'F ir s t, w e lo o k e d a t th e p ro b le m fa c e - o n W e asked w h o is being h u rt and n o w ’

"Ther. w e assessed o u r tribal v alues, a sk in g w h a t is im p o rta n t to us a n d h o w the p ro b le m th re a te n s those v a lu e s.

"We id e n tifie d fo u r healing p rin c ip le s th a t c o u ld r.tip u s a d d r e s s o u r p ro b lem in a w a y w h ic h sup p o rted o u r rr.ba! values

"N ext w e looked at o u r resources a n d d e te rm in e d w h a t w e h a v e w ithin u s a n d o u r system th a t c an help u s g a in control o v e r d ie problem .

"We t h « outlined an action p lan a n d im plem ented it.

" F in a lly , w e e v a lu a te d a n d s t a r t e d th e w h o l e process o v e r again."

W h a t W e D is c o v e r e d : T he P r o b l e m

The Salish-Kootenai p e o p le d e te rm in e d th a t th eir trib a l c o m m u n itie s h a d w h a t th e y c o n s id e re d a serious problem w ith alcohol abuse.

"F rom o u r tribal statistics." A n n a W hiting-S orrel says, "w e sa w that alcohol and d r u g d e p e n d e n c y is the leading cause o f d e a th a m o n g In d ia n p e o p le . W e learned that such d e p e n d e n c y is a A'i » k > a n d is FATAL if n o t se a te d . We learned th a t alcohol a n d d ru g abuse affect n o t only the abuser, b u t each family m em ber, the com m unity, a n d the tribes.

"From recent research, w e saw th a t c h ild ren raised in hom es w here alcohol a n d d ru g s are a b u se d are a : high risk to abuse them selves. W e realized o u r young p e o p le today a re forced to m ake decisions a bout th eir ow n use a t a yo u n g er age th a n before. Also, there a re m any m o re substances th e y c an use to ’get hig h .'

"W e also saw shat our y o u n g ste rs w ere m a k in g the im portant decision w h e th er to use o r abuse alcohol a n d o th e r substances w it h o u t g o o d in fo rm a tio n a nd skills. We saw th at they often choose alcohol a nd d ru g s because th a t's the decision th eir friends and family m em bers h a v e m ade."

In a d d itio n , the C o n fe d e ra te d S a lis h -K o o te n a i Tribal C ouncil d e te rm in e d th a t the tribal alcohol program , as it was o p e ra tin g in the e a rly 19S0's. w a s n o t w o r k in g T h e p r o g r a m , w h i c h h a d focused o n detoxification w as— the council felt— n o : p r o v id in g the n e c e s s a ry ra n g e o f s e r v ic e s . Prever.aon and aftercare were n o t being a d eq u a te ly addressed.

"Tne c etox services h a d become a revolving d o o r." says a Biue Bay staff m em ber. "5pm d r . T hree

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then d e v elo p ed to m eet those n e ed s a n d e n h a n c e th e client's re co v e ry e ffo rt

T h e project o p e ra te s a 24-hour-a-day c o n ta ct s y s tem to m o n ito r a n y crisis th at its d ie n ts m ig h t h a v e o u ts id e o f n o r m a l b u s in e s s h o u rs , as w e ll a s to re sp o n d to a n y referrals received d u rin g th a t tim e.

E ach p a r tic ip a tin g c h u rc h has a p p o in te d a t le a s t tw o liaisons w h o a re train ed to se rv e a s the E rs t p o in t of c o n ta ct w ith in th e ir respective c h u rc h e s. T he telep h o n e n u m b e rs o f these people a r e p o ste d in their respective churches, and a re placed o n file w ith th e project direc to r a n d staff. A ny in co m in g calls a fter w o rk in g hours a re screened a n d a sse ssed b y die liaisons, t h e n passed o r to the full-tim e staff, if necessary

I n t a k e a n d A d m i s s i o n P r o c e d u r e s

A n y a p p lic a n t re q u estin g adm ission w ho m an ifests a c h em ica l d e p e n d e n c y p ro b le m a n d w h o , a f te r b e in g a s s e s s e d b y a p r o f e s s io n a l t h e r a p i s t , is d e em ed su itab le fo r treatm ent is a d m itte d in to th e p r o g r a m . T h is a s s e s s m e n t is m a d e d u r i n g a c o m p re h e n s iv e c lin ica l in ta k e c o m p le te d b y th e th erap ist w ith in tw o visits.

B efore o r u p o n a d m is s io n in to th e p r o g r a m , a v ariety of client in fo rm a tio n is collected, including:

• Data on b a c k g ro u n d a n d h istory i n d u d m g m iorm aaon o n family, education, occupation, and legal a n d c o u n -re late d considerations.

• T h e n a m e o f t h e r e f e r r i n g a g e n c y , if a p p ro p n a te . I n f o r m a t i o n o n t h e c l i e n t 's p r e s e n t su b sta n c e a b u se problem , and o n h i s / h e r h i s t o r y o f s u b s ta n c e a b u s e , i n c l u d i n g in fo rm a tio n a b o u t p re sc rib e d d ru g s a n d a lc o h o l , s u b s t a n c e s u s e d m th e p a s t , i n c lu d in g p r e s c r ib e d d r u g ; s u b s ta n c e s u sed recently, especially those w ithin the U s: 4 : h o u rs , su b stan cets) of p re fe re n ce , fre q u e n c y w ith w h ic h each s u b s ta n c e is u se d , p r e v io u s o c c u rre n c e s of o v e rd o se , w ith d r a w a l, c r a d v e rs e d r u g o r a lc o h o l re a c tio n , h i s t o r y of p re v io u s s u b s ta n c e abuse tre a tm e n t received, and v ra r ot firs: use o : each s u b s a n c e

• In fo rm atio n on o th e r counseling services re c e iv e d , in c lu d in g th e a g e n c y , ty p e o f service, a n d d a te service w as received.

D u rin g th e intake process, every effort is m a d e t o e n s u re th a t each client a n d h i s / h e r fam ily m e m b e rs h a v e a clear u n d e rsta n d in g o f th e t r e a tm e n t p ro g ra m . P rogram goals, rules, a n d re g u la tio n s , th e h o u r s d u r in g w h ic h se rv ic e s a re a v a i l a b l e , tre a tm e n t co sts a n d p a y m e n t a rra n g e m e n ts, d i s ch arg e p ro ced u res, and a n y family pa rticip a tio n i n th e e e a tm e n t process a re explained.

M o n i t o r i n g o f T r e a t m e n t P rocess

Initial tre a tm e n t services a re based on the a s s e s s m e n t info rm atio n g athered a : th e tim e o f in ta k e , i n accordance w ith the initial treatm ent p lan o u t lin e d in the p ro g re s s notes co m p leted a t intake. W h ile th e client m ay b e involved in a variety o f tr e a tm e n t s e r v ic e s d u r i n g th e f ir s t 30 d a y s , th e p r i m a r y e m p h a sis is on com pleting the psychosocial a s s e s s m ent.

A w ritte n treatm ent record is m aintained fo r e a c h client in treatm ent. This record:

* P ro v id e s accurate d o c u m e n ta tio n of each client's sta tu s a t the tim e o f a d m iss io n

* S erves a s a basis for tre a tm e n t p lan n in g , coordination, and im p ie m e n atio n :

* P r o v i d e s a m e a n s o f c o m m u n i c a ti o n a m o n g s t a f f i n v o l v e d in th e c l i e n t 's trea tm e n t.

* r a d i i a t e s continuity o f treacner.r and the d e te rm in a tio n , at a n y fu tu re dare, of th e c li e n t's c o n d itio n a n d tr e a tm e n t a t a n v specified Qme;

* D o c u m e n ts o b s e rv a tio n s of th e c lie n t's b e h a v io r, o rd e re d a n d s u p e rv is e d tr e a t m ent. a n d response to treatm ent.

P rovides d a ta for use in tra in m s. e v a lu a tion. a n d quality assurance m easures.

* D ocum ents protecnor. of the rights of the c lie n t, p a re n ts , sib lin g s, o r o th e r fam ily m e m b e r s in t n e c l i e n t ' s t r e a t m e n t program .

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- s u b s t a n c e a b u s e m i n i s t r i e s i n a c t i o n : i n t e r v e n t i o n / t r e a t m e n t m o d e l s -

W ith th e ir o w n p e o p le a n d traditions, th e Salish- K ootenai re aliz e d th a t they could accom plish the th ir d h e a l in g p r i n c i p l e . W here p o s s ib le , th e y w o u ld re su rre c t th e o ld tribal learning processes. W here n o t possible, they would create n e w ones.

The v e ry act o f w o rk in g together, in the tribal tra dition. w o u ld b e th e resource that w o u ld a ssu re the fo u rth p rin c ip le , th e hand-in-hand h e a lin g o f the individual a n d th e community.

The trib e s' re so u rce s a re inte rd ep e n d e n t The peo ple. th e v a lu e s, t h e traditions, th e n e tw o rk in g all flow one in to th e o ther. Recognition o f this provid e d th e c o re o f w h a t w a s needed to fig h t alcohol, abuse o n the reservation.

W h a t W e C r e a t e d : O u r A c t io n P l a n

W ith a r e c o g n i ti o n o f th eir v a lu e s a n d th e ir re so u rc e s , t h e t r i b e s p re p a re d a n a c tio n p la n fo r fighting alcohol a n d d ru g abuse.

T hree g o als w ere established:

1. T o f o s t e r p e r s o n a l re c o v e ry fro m a lc o ho lism fo r h ig h -risk individuals;

Z To d e v e l o p a s y s te m fo r h e lp in g trib a l y o u n g s t e r s c o n sc io u sly c h o o se M O T to ab u se a lc o h o l a n d other substances; a n d

3 To in te r v e n e in th e g e n era tio n a l/c u ltu ral cycle o f su b s ta n c e abuse.

Tne co n ce p t o f a healing center, to act as a focus for fire trib e s e ffo rts , w as explored. S uch a healing center w o u ld p ro v id e a core, a visible place o u t of w hich to o p e ra te .

Tne id ea o f th e healing center w as fo u n d to have m erit. It w o u l d be com m unity-based. It w ould accom m odate individuals, families, a n d com m unity g ro u p s I t c o u l d be d esig n ed to o p e r a te using trad itio n a l Salish-K ootenai system s. It c o u lc p u t th e S a l i s h - K o o t e n a i h e a lin g p r i n c i p l e s i n to operation. It w o u ld be a visible expression of tribal unity a n d p rid e

Ir. 19S7. a f t e r t h e p lan n in g y e a rs, th e Biue Bay Healing C e n te r becam e a reality. Ten acres o f land cn th e n o r t h s h o r e o f F lathead L ake w ere e a r m ark e d f o r u s e in heaim g trib a l m e m b e rs w ho were stru g g lin g w ith alcohol a n d substance abuse. Tne la n d in c l u d e d a nu m b er of o ld lo d g e s and cer-.p.s t h a t h a d c r e io u s ly b e e n p a r t o f a

com m ercial re so rt a n d econom ic enterprise.

U sing fu n d s from a v a r ie ty of sources, in c lu d in g lim ited fu n d s from th e In d ia n H ealth S ervice a n d funds from th e F ederal Office for S ubstance A b u se Prevention. Blue Bay p ro v id e s a n e w co m p o n e n t in the c o n tin u u m o f s e rv ic e s offered by th e S a lish - Kootenai to fight alcohol a n d substance a b u se .

T he Blue Bay c o m p o n e n t m erges p re v e n tio n a n d aftercare in a m a n n e r t h a t is based o n c o m m u n ity a n d family p a rticipation. I t is intended to su p p le m en t th e trib es' t re a a n e n t program s. It is b a se d o n a c o n ce p t th a t p re v e n tio n and aftercare flo w o n e into die o th e r in a c irc u la r continuum w h ic h h a s n o beginning o r end.

H o w W e O p e r a t e : O u r S t r a t e g y

Blue Bay op e rates o n th e fo u r Salish-Kootenai heal ing principles:

1. It is co m m u n ity designed.

Z It is a p a r t o f th e Salish-K ootenai c u ltu re a n d tra d itio n , e v o lv in g to m ee t t o d a y 's needs.

3. I t o ffe rs a l e a r n i n g p ro c e s s to e d u c a t e Salish-Kootenai fam ilies in the v a lu e s a n d practices o f th e ir tradition.

4. Ir focuses o n th e in d iv id u a l as a p a rt o f foe tribal co m m u n ity a n d the tribe as a p a r t o f the ihdividuzL '

T w elve w o rk e rs s ta ff B lu e Bay. T h e s e w o r k e r s a r e — s o to s p e a k —o n . d u t y 24 h o u r s a d a y . 'W o rk in g a : Blue B a y ," o n e staff m e m b e r jo k es, 're a lly w recks th e ba sk e tb a ll season for m e. I fin d I a m o n call e v e n d u r in g interm ission. W h e n y o u w ork a t Blue Bay. y o u a r e always id en tifie d w ith the program a n d its p u rp o se . You h a v e [to] m o d el g ood behavior. You h a v e to be willing to e x am in e v our o w n life a n d face y o u r own issues. A n d y o u have to be available to ta lk and listen. Y o u 'v e g o t to show that recovery is possible, that y o u feel it is of p ru n e .-' im p o rta n ce , a n d that you a r e th e re to h e lp .'

Blue Bay H ealing C e n te r is unusual in its a p p ro ac h . T n e S a lis h - K o o te n a i v a l u e fa m ily . W h e n a n in d iv id u a l r e tu r n s to th e reserv atio n fro m s u b stance a b u se tr e a tm e n t, h e /s h e w a n ts t o b e w ith fam ily m em b e rs. B ut th e individual n e e d s so m e tra n s itio n a r.d a d j u s t m e n t time. If t h a t is n o t

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)

p r o v i d e d , t h e s u b s t a n c e a b u s e r r e t u r n s to h i s / h e r o ld e n v ir o n m e n t a n d ab u siv e p a tte rn s resum e.

W hy n o t utilize th e fam ily a s a resource? W hy n o t b ring the fam ily in to the transition a n d adjustm ent process? W hy n o t in c lu d e th e m in the recovery learning process? Focus on th e individual as p a rt of the family. A t Blue Bay. the Salish/K ootenai d o just t h a t

W h e n a n i n d i v i d u a l r e t u r n s fro m r e s id e n ti a l treaan en t. h e o r s h e is joined b y fam ily members a t the Blue Bay H e a lin g Center. T ogether the fam ily heals. They s p e n d a p e rio d o f tim e in an environ m e n t s u p p o r t e d b y c e n te r s t a f f a n d re co v e rin g tribal m em bers. T o g e th e r th e y lea rn about a lc o h o lis m : th a t tt is a disease, h o w it a ffe c ts th e a lc o h o lic h o w it a ffects o th e r fam ily members, the role a n d games e a c h p e rso n plays.

A : Blue Bay. fa m ilie s a ls o le a rn h o w to have fu n together. They liv e in a n e n v iro n m e n t that proudly practices Indian trad itio n . Role m odels are provid e d . P a re n tin g a n d in tr a - f a m ily c o m m u n ic a tio n techniques are e x p lo re d . R esources are identified a n c each family m e m b e r is sh o w n w here to g o for help w hen it is n e e d e d .

Space, meals, a n d a pre d ic ta b le ro u tin e are p rovid e d . Y oungsters a r e g iv e n re sp o n sib ilitie s. Each family m em ber p itc h e s in to h e lp . Trained stair are available for c o u n se lin g a n d teaching.

Biue Bay Healing C e n te r also functions as a team ing cen ter for specific g ro u p s w ith in th e com m unity. Special sho rt-term live-in p ro g ra m s are pro v id ed for young ch ild ren w hose [m o th e r a n d /o r father], for example, a b u se alcohoL

These youngsters a r e b ro u g h t to g e th e r in various age groups as in d iv id u a ls w h o s h a re the b o n d s of th e Salish-Kootenai heritage. T ogether, they learn from tribal m e m b e rs w ho u n d e r s ta n d the y o u n g ste rs' environm ents. T he c h ild ren a re taught ab o u t alcoholism. T hey le a m w h a t it is a n d w hat it does T h e y learr. t h a t t h e y are n o t re s p o n s ib le f o r a p a re n t s drinJting p ro b lem . T h e y learr. that they h a v e a choice a b o u t w h e t h e r t h e y th e m s e lv e s drm x. They learr. how- to recognize th e posioves ir. their families. A n d th e y le a m w h e re they can get help They learr. th e y are n o t a lo n e . Tnev lea m they are a part o f a cu ltu re a n d heritage of w hich they can be p ro u d .

o .-e Bay is a place o f su p p o rt. It hosts a num ber of su p p o rt groups w h e re tribal m e m b e rs can ge: ir

to u c h a n d e x p r e s s t h e i r f e e lin g s . A lcoholics A n o n y m o u s a n d C h i l d r e n o f Alcoholics meetings a n d w -orfcshops t o d i s c u s s g r ie f a n d suicide are held a t th e c e n te r.

B lu e B ay H e a l i n g C e n t e r is a c e le b ra tio n . Its a tm o s p h e re is p o s it iv e . I t cham pions activities— d a n ce s, h ik in g , s w im m i n g , c a m p in g and rafting. O ne m o n th ly c o m m u n ity - w id e sober recreational e v en t is h e ld a t B lu e B ay. A ll com m unity members a re e n c o u ra g e d to u s e th e facilities. It is an upiifang a n d e x d ti n g p la c e t o b e . B iue Bay demonstrates that p e o p le w h o a r e n o t d r in k in g can be m ore than just sober. T h e y c a n b e h a p p y a n d have fun.

Blue Bay [is] a n I n d i a n p r o g r a m [that] unites the p a s t, th e p r e s e n t , a n d t h e f u tu r e . The resident m an a g er a n d c a r e ta k e r a t B lue Bay is a man o f dig nity w ith I n d i a n b r a i d s a n d sto ries of tim es p a st H e is q u ie t, s t e a d y , a n d k in d . C hildren love him. H e sp e a k s o f t r a d itio n .

The c o u n s e lin g a n d c u lt u r a l sta ff are younger. All In d ian , th e y h a v e d i f f e r e n t d e g re e s of association w ith tra d itio n . M o s t a r e c o lle g e educated. Most have lived a w a y c o m th e reservation for long periods o f tim e. A f e w h a v e b e e n o n vision quests. Some p articipate i n s w e a ts .

But th e p o i n t is . a s d i f f e r e n t a s each is from the o t h e r , a ll B lu e B a y s t a f f a r e a p a r t o f a vital, ev o lv in g trib a l e x p e rie n c e .

As the v isito r e n te r s B iu e B ay. h e [or she] enters the Salish-K ootenai trib a l c o m m u n i tv.

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100

• S U B S T A N C E A B U S E M I N I S T R I E S I N A C T I O N : I N T E R VE N T I O N / T R E A T M E N T M O £> E I S -

T h e S i x - S t e p P r o c ess ! We looked face-on a t the p roblem of alco

hol a n d substance a b u se in o u r com m uni ties. asking w h o is betr.g h u r t by w h a t a n d how.

1 We assessed o u r e ib a ! values, askm g w hat is im p o rta n t to u s a n d h o w is th at being d a m a g e d by a lc o h o l/s u b sta n c e abuse

3 We a d o p te d fo u r healing principles w hich h o n o r o u r values a n d h e ip u s attack alco hol ''substance abuse.

i W'e looked a t o u r resources, a sk in g w h a t d o w e h a'.e w id e r, o u r tribes a n d c om m u n itie s th at w ill h e lp u s g a m c o n tro l o v e r alcohol and substances

f We outlined o u r acnor. plan.

: As w e im plem ent o u r sc a te g ie s. w e e v alu a te a n d a d ju s t, s t a r ti n g th e cycie a g a in w ith step i

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APPENDIX C

COMMUNITY SUPPORT GROUP OF THE ATLANTA MASJID

101

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- S U * S T A N C E A l U S E M I N I S T R I E S I N A C T I O N : I N T E R V E N T I O N / T R E A T M E N T M O D E L S

C O M M U N ITY SU PPO RT CROUP OF T H E ATLANTA MASJID

O v e r v i e w : A p p r o a c h o f t h e N a t i o n o f I s l a m t o

A d d i c t i o n T r e a t m e n t A p p a re n tly one o f th e m o s t successful g ro u p s in d e a lin g w i t h th e t r e a tm e n t of a d d ic tio n s ts th e N ation o f Islam. T h is h a s been tru e for a n u m b e r o f years, a n d c o n tinues to b e so.

Tne N a tio n o f Islam 's a p p ro ac h to treatm ent d o e s n o : c o n s id e r a tr e a tm e n t m e th o d to be s e p a ra te f r o m lif e a s a w h o l e . I n s t e a d , th e N a t i o n 's a p p r o a c h is to i n c o r p o r a te th e p e rs o n in to t h e (drug-free) w a y o f life.

Initially. sh o u ld th e p e rso n e n te rin g recovery n e e d to "get o v e r the h u m p " o f w ith d ra w a l that p e rs o n m ig h t b e p u t in to s e c lu s io n w ith o n e o r s e v e ra l brothers in atte n d an c e. T his seclusion m iehr las: a s long as th re e days, o r u n til d ie person has " sw e ated it c u t " A t th is p o i n t the "n e w p erso n " would ta k e h is o r h e r p la c e in th e g r o u p , k n o w in g t h a t to rem ove o n e ’s self fro m the g ro u p w ould be risk in g failure in o n e ’s recovery.

Trus idea o f resoctalira n o n m eans th at the recover ing addict is p ut in to a family. Tne family a n d i s w ay of life becom e th e o n g oing m aintenance g ro u p

Focus: T h e A t l a n t a M a s j i d C o m m u n i t y

S u p p o r t C r o u p It. a a nte c f stress, trau m a, disease, and econom ic chaos, the c o m m u n ity n eeds a spiritually focused g ro u p c : c o n c e r n e d c itiz e n s T h e C o m m u n ity ou oport C ro u p of th e A tlanta Slasiic serves as th e agency tc e ducate, as well as establish em o tio n al ar.d professional s u p p o r t to. individuals c r tam.iiies or the Masj'.c and local comm unity

irt su p p o rtin g the n e e d for recovery. the S u p p o rt C ro u p of professionals acknow ledges that m divtd- u z j can change for the b e tte r w ith proper u n d e r s ta n d in g V.e s u p p o r t th e 1 2 -ste p A lc o h o itc s A nonym ous pro g ram a n d nave prov ided our o w n e :g r:-s te p pro g ram . O u r program , s focus is c r stressing tc i r.c r.ic u a is that the;, ca" re c r-e - a n d

w ill n o t be addicts, alcoholics, o r d ise ased p eople fo r th e rest of th eir lives.

[In o u r program ], the subcommittees o f the Support G r o u p re p re se n t ar. identified n eed a n d are s u p p o r t e d by an ele m en t leader a n d associate. T n e a r e a s c o lle ctiv e ly a d d re sse d in clu d e fam ilv life, p a r e n t education, m arital and couples counseling, consultation a n d education, codependency recovery. a d u l t c h ild r e n o f d y sfu n c tio n a l fa m ilie s , c ris is in tervention, divorce m ediation, adolescent su p p o rt g r o u p , a n d c h e m ic a l d e p e n d e n c y re c o v e ry , to n a m e a few.

H ist o r y T h e M u slim c o m m u n ity in A tlan ta . G eorgia, h a s b e e n a d d r e s s i n g th e ills o f s u b s ta n c e a b u s e , a lc o h o lis m , im m orality, and other d iseases of the h e a rt a n d m in d for m ore than 20 years. M any of th e c o n v e rts to A l-lslam have u se d the recoverv p r o g r a m to c le an them selves of th e a d d ic tio n to a lc o h o l a nd substance abuse a nd have been able to re m a in " d e a n " for years.

T h e E ig h t ^ P o i n t R e c o v e r y P r o c r a m

STEP 1. Recognition and Repenran

STEP 2. Attachment

STEP 3. Therapy and Support

STEP 4 D eprogram m ing

ST E PS. Fundam entals

STEP 6. Repair

STEP 7. Re-Entry

S T E P S . Building and Fropagar.cn

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APPENDIX D

FREEDOM NOW! THE SUBSTANCE ABUSE MINISTRY OF BETHEL A.M.E. CHURCH

103

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- S U B S T A N C E A B U S E M I N I S T R I E S I N A C T I O N : I N T E R V E N T I O N / T R E A T M E N T M O D E L S

FREEDOM NOW!: THE SUBSTANCE ABUSE MINISTRY OF

BETHEL A.M.E. CHURCH

T he F re e d o m N o w M in is try is a s p ir itu a l d r u g r e h a b i li ta t io n p r o g r a m t h a t re a lly w o rk s . T h e secret or F reedom N o w is th a t it a d d resses all three p a r ts o f t h e d r u g - a h n s e r— th e s p i r it, s o u l, a n d body:—w isic h x e c u iie h e a lin g The m in istry serves those w h o a re su ffe rin g legal o r illegal addictions.

F reedom N o w m atc h es each p articipant w ith a lay co u n selo r, u su a lly so m e o n e w ho h a s been healed fro m a n a d d i c t i o n a n d u n d e r s t a n d s w h a t t h e p a r d d p a n t is g o in g th ro u g h . T hese leaders h a v e m a in ta in e d a d ru g - f r e e sta tu s for o n e year, h a v e been sa v e d , a n d a r e in v o lv e d in a p o w e r cell su c h as s tu d y in g the W o rd o f G o d T hey are p ro v id e d w ith ir.-service tr a in in g a n d d e v elo p m en t o p p o r tu n ities o n h o w to facilitate sp iritu a l g ro u p s a n d sp iritu al c o u n se lin g

T nere a re g ro u p m e e tin g s once a w eek as well as one-o n -o r.e c o u n s e lin g sessions. A lth o u g h so m e m ay re ce iv e d e liv e ra n c e a n d he alin g rig h t a w ay , they a re still p u t o n the five-step spiritu a l n u tritio n plan to b u ild th e ir b o d ies back up.

Freedom N ow re ce n tly sta rte d a n AIDS p ro g ram , w h ic h is a im e d a t e d u c a t i n g a d d ic t s a n d th e c o m m u n i t y in h e l p i n g p r e v e n t A ID S f r o m s p re a d in g In M a rch 19SS. Freedom Now- held its first conference o n AIDS a n d c m g s It received a m ayoral citation a s th e firs: biark c hurch to have such a conference

N u t r i t i o n a l P l a n The F reedom N o w M m is s y o re ra tes by a five-steo soinruu. n u trra o n a l plan:

To be c o n v erted a n d see me need to be free from su b sta n c e abuse

I To p u rg e the b o d y periodical:;, w-.m. juices a n c distilled w a ter.

a To e at a n u tritio u s d i e t

4 Tc use me C o rre ctio n C c m e c r.b r Flan c : v :ta rn .- su p p le m e n ts

: Tc snub. Cc-c s W ord t r mob r. b e - e . i c : a r c c-c.-. s o :n n a il;.

T h ese five steps m inister to spirit, body, and so u l. In ste p I. participants are enjoined to accept Je su s C h rist as their sa v io r a n d to give u p th eir healing to Hirm w ith this action, they a re a ssu re d that m o st o f th e ir troubles a re over.

Steps 2 .3 . and 4 m ay b e die m ost un u su a l c om po n e n t o f the program . Freedom N ow recognizes d ie physical dam age long-term addiction can d o to th e b o d y , a n d o f f e r s a p r o g r a m o f c le a n s in g a n d re p la c e m e n t o f lo s t n u tr ie n ts : th is c a n h a v e a rem ark ab le effect. This detoxification p ro g ra m is s u p p l e m e n t e d b y D ic k G r e g o r y 's C o r r e c t i o n C o n n e c tio n , a n u tritio n a l s u p p le m e n t th a t p u t s back the vitam ins a n d m inerals th at h ave been lo st o r replaced because of abuse.

" S t e p 5 d e a ls w ith a b u s e rs ' a d ju s tm e n t to a n e w d r u g - f r e e l i f e s t y l e . S e v e r a l F r e e d o m N o w p r o g r a m s s u p p o r t th is a d ju s tm e n t, n o ta b lv t h e H o u s in g P ro g ra m , w h ic h p ro v id e s h o u sin g f o r su b stan ce abusers a n d is p a n of a su p p o rt svstem in w h ic h die W ord will be all-pervasive. Tne g o a l of th e Housing P rogram is to teach, love, and g u id e th o se w h o are a d d ic te d b u t believe th at Jesus c a n h e a l. A n o th e r s u p p o r t e le m e n t is a c o m p le te e d u c a tio n a l p ro g ra m , w h ic h in c lu d e s a lite ra c y tuto ria l program , a GED program , a n d a n associate d e g r e e p ro g ra m , a ll o ffe re d in sid e th e c h u rc h . Plans are also u n d e r w»y to have a program w ith in the house at which people can leam how to w o rk w ith computers.

G r o u p S e ssio n s In a d d ib o n to the spiritual nutritional p la r. e th e r se rv ice s offered a re four g roup sessions held o n T h u rsd a y evenings Each evening begins w t ~ a o n e -h o u r prayer session after w hich the p a rtir:- par.ts break out into four groups, described below

O R IE N T A T IO N A N D ED U CA TIO N (RELAPSE C R O U P ). In this group, first-cine p a n a p a r r s a re e d u c a te d over th e c o u rse o f fo u r w e e k ; a b o u t relapse Tne teachmg comes from a social lea m in e m ode! developed by John Johnson, a professor a”: the ’••.'ashm.gtor Area Cc-inci! o r A iro h : .: a r.d

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105

D r a g Abuse A dm inistration. T he p u r p o s e o f the g r o u p is to e d u c a t e s u b s ta n c e a b u s e r s a b o u t re la p se sy m p to m s, to teach them a b o u t d iffe re n t i n t e r n a l a n d e x te r n a l th in g s t h a t c a n t r i g g e r relapse, and to help them cope w ith th e n i g g ers in th e ir environm ent. T he teaching also re m o v e s any m is c o n c e p tio n s a b o u t re la p se th a t a b u s e r s m a y h a v e heard o n th e stre e t. G ro u p m e m b e r s also s tu d y the U -s te p deliverance p lan (see b e lo w ).

• S P IR IT U A L STEP C R O U P ( S U P P O R T CR O U P FO R RECOVERINC A D D IC T S ). A t this g ro u p session, in d iv id u a ls s u p p o r t one another in recovery T hey b e g in e ac h session w ith a sharing nine, d u r in g w h ic h they discuss th eir problem s a n d e x p erien c e c a th a r s is ( a n " e m p ty in g o u t* o f t h e m selves). T h ey becom e a family, s u p p o r tin g o n e another. T hey share p h o n e n u m b e r s to serve a s p ra y e r partners to o n e a n o th e r. R e co v e rin g a d d ic ts be co m e s p o n s o r s to these group m em bers.

Next, they join th e Relapse G ro u p fo r a 15- m inute teaching o n the 12-step d e liv e ra n c e plan. The 12 Steps to Freedom a r e sim ila r to those u s e d by Alcoholics A n o n y m o u s , b u t the difference is that the F reedom N o w ste p s recognize G o d as the h ig h e r p o w e r b e y o n d t h e i n d i v i d u a l w i t h o u t w h o s e help no m eaningful change can cake p la c e T his teaching is sp iritu al th erap y : p a r tic i pants do n o t receive m uch m o re c h u rc h o r Bible s tu d y th a n this, since m a n y o f th e p a rtiz p a n ts are n o t ready for c h u rch , a r.c w ould re tu rn to th e streets if they w e re tc recer- e toe m u ch 5ibie teachm g In ste ad , th e group becom es their church u n til the-, a re ready. T he recovering a d d ic t le a d e rs n u r tu r e a n d s u p p o r t th ese p e o p le u n t il th e y b e co m e s p ir itu a l e n o u g h tc b e or. th eir own.

A t tre end o f the teaching, there is a n in v i tation tc C h n s c a n d isz p le sh ip S u b sta n c e abusers a re invited to accept Jesus as th e ir savior. W hen they accept Jesus, th e y m o v e to the f.rst s p m r u a l step of th e F re e d o m N ow plan. A fter they internalize thus, they m ove tc th e second step

• FAMILY S U P P O R T C R O U P. H ere, the family is e d u c a te d abcut substance a b u se - r e la ie c p r o b l e m s . T h e fa m ily a l s o is ta u z r : row to m inister :c m e a d d ic t m the h e m e The g r o u p ertiea-. ors : r s u p o o r t

fa m ily m e m b e rs w i t h i n te n s i v e p r a y e r , " e m p ty in g o u t" sessions, a n d b y actin g as a n e x te n d e d fa m ily w h e n n e e d e d . T he g ro u p is in te n d e d f o r p e o p le w-ho a r e in r e la tio n s h ip s w ith o n e o r m o r e p e rs o n s w ho a re substance a b u s e rs o r h a v e addicted p e rs o n a litie s . Tne g r o u p s h a r e s e x p e ri ences. gives praise r e p o rts , a n d continues to seek G o d 's g u id an ce fo r th e ir o w n lives a n d the lives o f those th e y c a re for.

M ost F a m ily S u p p o rt G r o u p p a rtic ip a n ts d i s c o v e r t h a t th e y h a v e v e r y lo w se lf- e steem . M any have e x p e rie n c e d h u rts in th eir y o u th in d y sfu n c n o n a ! fam ily situ a tions. T hey try to c o v e r a n d conceal their h u r ts in c o n ju n c tio n w i t h t h e w a y th e y deal w ith th eir a d d ic te d lo v e d ones. Tne g r o u p u s e s a w o rk b o o k t h a t d e a ls w ith o n e -w ay relationships. T h e in fo rm a tio n in t h is w o r k b o o k h e l p s t h e f a m i l y to b e h ealed o f the c o d ep e n d en c y p ro b le m s that relate to substance a b u se . T h e y lea m that c o d e p e n d e n c y is t h e p r o b l e m in a ll o f them th a t m akes th e m lo v e. c are , o r give for th e w ro n g reasons. F a m ily m em b e rs becom e e n a b l e s to th e ir lo v e d ones. The F a m ily S u p p o r t G r o u p p a r ti c ip a n ts u se the re la tio n sh ip a sse ss m e n t m o d e l to d is c o v e r t h e i r o w n r e la ti o n s h ip d y n a m ic s. T h ey l e a r r h ow n o t to b e e n a b le r s . a n d le a m to recogroze th e c e s tr u c a v e n e s s of cod ep e n d en c y

• B O R N T O BE FREE. T h is n e w e s t session is a c h ild re n 's group, m w h ic h ch ild ren are n u rtu re d in a sp m ru a l d irec tio n . M ost of the p a rticip a n ts are c h ild re n b o m affected b y d r u g s o r b o rn i n t o a d r u g - r e l a t e d e n v iro n m en t. Tne c h ild re n a r e m inistered to w h e n e v e r n e ce ssa ry . T h e p u rp o s e of the g ro u p is to n u r tu r e th e c h ild re n in a s p i r i t u a l l y new d i r e c t i o n t h r o u g h the teaching o f prayer. Bible s tu d y , self-esteem buiidm g, d ru g p re -.e n z o r. a.-.z the love of God

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• S U B S T A N C E A B U S E M I N I S T R I E S I N A C T I O N : I N T E R V E N T I O N / T R E A T M E N T m o d e l s

S u m m a r y F r e e d o m N’o w is a d is c ip l e - m a k in g m i n i s t r y . M inisters talk w ith individuals daily, calling th em a n d teaching them the W o rd so th at th e y w ill in tu rn be a ble to disciple others. To d a te . F re e d o m N o w has m inistered to o v e r 1.000 persons. M a n y have b een set free from a d d ic a o n a nd a re w o rk in g tow ard spiritual growth.

W ord o f th e w o rk o f Freedom N o w h a s re a c h e d th e com m unity. Several p e ople have been re fe rre d from the courts w ho h a v e long h isto rie s o f d r u g a b u se a n d involvem ent w ith o th er p ro g ra m s th a t h a d n o t w o rk e d for them ; these p e o p le a re n o w g row ing spiritually in Freedom N ow .

Freedom N o w has become a m o d e l O ther c hurches have called on Freedom N o w to help th em s t a r t a d ru g or AIDS program in their parishes. A t lea st s ix d r u g p r o g r a m s h a v e b e e n f o u n d e d in Baltim ore, and one in Pennsylvania, b ased o n the Freedom N o w program . T he m in istry is k n o w n i n t e r n a t i o n a l l y , a n d w a s i e a t u r e d o n t h e M a c N e i i /L e h r e r N e w s H o u r . T h e m in is try - w o rk e d c lo s e ly w ith th e C o n g re ss o f N a t i o n a l Black C hurches in a recent conference d e s ig n e d to h e lp consolidate church efforts a g ainst T h e N e w Slaverv"— com m um tv croolem s such a s d r u s s a n d A ID S '

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APPENDIX E

MULTI-LAYERED PROGRAM: ST. SABINA ROMAN CATHOLIC CHURCH

107

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• S U B S T A N C E A B U S E M I N I S T R I E S I N A C T I O N : I N T E R V E N T I O N / T R E A T M E N T M O D E L S

MULTILAYERED PROGRAM: ST. SABINA

R O M A N CATHOLIC CHURCH

K ey M o t iv a t i n g I n s i g h t W h a t m o v e d th e p a s to r a n d p a r is h io n e r s o r S t. S a b in a 's R o m a n C a th o lic C h u r c h [in S o u th s id e C hicago 1 to b e g in their m ultifaceted p ro g ra m w a s the re alisatio n th a t d ra g s w e re to u c h in g the lives of all th e p a r is h io n e r s in w a y s b o th a c tiv e a n d i p a ssiv e . T h e re w a s a n a g g re s s iv e n e s s fro m th e I street. Y oung p e o p le w-ere v isu a lly a s s a u lte d b y ! th e p re s e n c e o f d ru g traffick in g o n th e ir stre ets. O ld e r p e o p le w e r e fe a rfu l o f th e v io le n c e t h a t a c c o m p a n ie s s u c h tra ffic a n d h o w t h a t w-ould affect b o th th e m a n d their families.

K e y S p ir it u a l I n s i g h t ii D ru g s c o m e fro m s p iritu a l b a n k r u p tc y . If o n e know s h i s / h e r d iv in e c e s z n y a n d p u rp o s e in G o d . j one then realizes th at h e /s h e has th e stre n g th a n d d i v i n e p u r p o s e to t u r n h i s / h e r l i f e a r o u n d ; In s ig h t - > s tr e n g t h - * p u r p o s i v e liv in g - * p e r s o n a l I a n d c o m m u n ity fu lfillm e n t. S in c e d r u g u se is p n m arily a sp iritu a l problem w ith d e a r psy ch o lo g ical a n d p sy ch o p h y sio io g ic a l ram ifica tio n s, th e re ! m u st first a n d forem ost be a sp iritu a l u n d e rp in n in g ■ to th e w a v s w ith w hich these p ro b lem s a re dealt. j

St. S abina ' 5 d o e s n o : offer residential treatm ent. 1: does, how ever, w ork cioseiy w ith a gencies th a t c an • p r o v id e r e s i d e n t i a l s e r v ic e s w h e n a b s o l u t e l y necessary. T here is an u n d e rstan d in g b etw een th e j parish a n d these a g e n c e s th at coo p era tio n betw een 1 them re q u ire s th a t there be a quick re sp o n se to a • request for h elp J

The c o m m u n ity or 5: Sar-uta has co m m itted is e if to a g g ressiv ely a tta c k :-.; tne p la g u e of d ru g s bv me followmg-

1 T re re is a com.pter.ensive d ru g e d u c a c o r. i p ro g ra m in Sc S a c ira school tor g ra d e s K j th ro u g h S T h is p ro g ra m w o u ld ir .d u d e rvamun.g a n d re c o g rc z n g d ru g s C h ild re n re ce iv e a b u n d a n t bad in fo rm a tio n from the stre e t This is a -.<■ av of giving specific a n : u s e fu l in fo — .an.cn a n d a t th e sam e

time recognizing that these y o u n g people are raised aro u n d d ru g s a n d d ru g dealers i-e..—users.

Z There a re Narcotics A nonym ous (XrA) and Alcoholics A nonym ous (AA) m eetings and classes o n T u esd ay . W ed n e sd a y . Friday, and Saturday. There a re Big Brother and Big Sister su p p o rt program s. M aintaining t h e i r a n o n y m i t y , s o m e N A a n d AA m em b e rs ta lk to th e e le m e n ta ry sc h o o l c h ild re n a : in te rv a ls d u r i n g th e sc h o o l year.

3. There a re tw o y o u th facilities Tne M artin L u th e r K in g C e n t e r is c o m m i t t e d to d isc u ssio n , tu to rin g , c o m p u te r le a rn in g , and d rop-in services. T ne ARK offers both e d u c a t i o n a l p r o g r a m s s u c h a s C E D preparation, physical a n d spiritual fitness p ro g ra m s , se lf-d e fe n se , a n d b a sk e tb a ll. Both o f th e s e p r o g r a m s o ffe r p o s it iv e a l t e r n a t iv e s t h r o u g h o u t th e w e e k for youth involvem ent.

4 There are both counseling and referrals far treatm en t f a r u se rs th ro u g h 'R e a c h O ut a n d T o u c h ." a c o m m u n i ty t r e a t m e n t refe rra l o rg a n iz a tio n th a t began o u t of the c hurch in re sp o n se ta the ract th a t if a w o u l d - b e c li e n t h a s n o m o n e y o r insurance, there is no place for h i m / h e r to gc

5 GED classes a n d job referrals are o tte re d ta re co v e rin g a d d ic ts tc er.abie th e m to re-enter society

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APPENDIX F

ONE CHURCH— ONE ADDICT

1 0 9

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110

• t U I I T A N C E A B U S E M I N I S T R I E S I N A C T I O N : I N T E R V E N T I O N / T R E A T M E N T M O P E L S -

ONE CHURCH—ONE ADDICT

C h u r c h e s a n d t h e P r o b l e m o f D r u c

A d d i c t i o n The N a tio n ’s d ru g p ro b le m h a s m an y sid e s to i t M any institutions— the m edical a n d m ental health system, th e crim inal justice system , the educational system —a re involved in a d d re ss in g the p roblem of d ru g s. E ach o f th e s e in s titu tio n s a d d r e s s e s th e problem o f drugs from its o w n perspective.

From a c hurch p ersp ectiv e the question arises, do th e c h u r c h e s , th e r e li g i o u s i n s t it u t io n s ir. o u r society', h a v e an y th in g u n iq u e to contribute to the N ation's ffr’T T r- -T*d-~T *** * p - n H r n s associated 4>ith d ru g s? H o w d o th e religious in stitu tio n s of o u r s o c i e t y r e la t e to t h e h e a l t h , j u s t ic e , a r.d e d u c a tio n a l in stitu tio n s a s th e y g ra p p le w ith the problem s related to d r u g abuse?

C h u r c h e s p r o v id e m e a n i n g ir. th e liv e s o f th e m a io riry o f A m e r ic a n s , f o r c h u r c h e s a r e s till p rim ary places o f c o m m u n ity in o u r society. W hat th e c h u r c h e s c a n u n i q u e l y c o n t r i b u t e to th e Nation's smuggle to re d u c e the p roblem s associated w ith d r u g a d d itio n is th e r e f o r e a so c ia lly a n d m o r a lly i n t e g r a t e d c o m m u n i t y w h i c h h a s a p o sitiv e effect on m e n ta l h e a lth a n d crim e, ar.d w hich is a pow erful so u rc e of p ublic e d u c a c o r.

F:ve very practical p o in ts a b o u t churches speak to the p o te n tia lly pow-err'ul c o n tr ib u tio n th e y car. make in b a ttin g the d r u g problem ;

1 C H U R C H E S H A V E M A T E R I A L R E S O U R C E S — h a l l s , m e e t in g r o o m s , auditorium s, finances, classrooms that can be u s e d as p a r t o f th e i r c o n tr ib u t io n to combating the d ru g problem .

2 C H U R C H E S H A V E H U M A N RESOURCES— d o c to rs n u rse s, teachers, c o u n se lo rs, la w y e rs, fam ilies, v o lu n te e rs w ho w a n t to m ake a difterer.ee m the lives of individuals and in sc o e ty a n d w ho can be m obilized to a d d re ss tne p ro b lem o f crim e

3 CHU RCHES H A V E A V A ST REACH— every town, village, n eighborhood, a n d an. m the United S a te s has churches— that car. be used to reach the v a st n u m b ers of re c o le w ho have problems with, d ru g addiction

d CHU RCHES H A V E NEEDS— » ; . e er.

c hurch has m e m b e rs w-ho a re reco v erin g addicts w ho need social s u p p o r t to p re v e n t their relapse, a n d e v e ry c h u rc h has a d u lts w ith ch ild ren w h o n e e d h e lp to p r e v e n t the in v o lv e m e n t o f t h e i r c h ild re n w i th d ru g s— which, if a d d r e s s e d b y c h u rch e s, w ould reduce th e e ffe c ts o f d ru g -re la te d problems

5 . C H U R C H E S H A V E LEA D E R S—a n e t w ork of earn e d m in is te rs , priests, rabbis, d e rg v . y o u th m in is te r s — w h o are key to enlisting and m o b ilizin g th e churches in a national program to re d u c e d ru g addiction.

Because churches a re c o n n e c te d to th e e v e ry d a y lives of th eir m em bers, th e y c a n be said to b e m th e fro n tlin e o f social p ro b le m s . Thus, se rv ice s provided by the c hurch a re s a id to be "com m unity- based.'

T ne social tnscrucons o f th e h e a lth care system , the crim inal justice system , a n d th e education system , how ever, tend to p ro v id e m o re specialized services th a n those p rovided b y t h e c h u rc h . T hese m ore specialized services te n d to b e p ro v id e d in situ a tio n s so m e w h a t s e p a ra te d fro m the " fro n tlin e s ” (e .g .. in h o sp ita ls, p r i s o n s , sc h o o ls ). T h e O n e C hurch— One Addict p ro g ra m , how ever, can t » i . b rid g e t o jo ir . the m o r e s p e c ia liz e d s e rv ic e s of health care. c n m naT justice. a n d education w ith the m ore generalized, c o m m u n ity -b a se d s e rv ic e d i the churches.

O n e C h u r c h — O n e A d d ic t P r o c r a m G o a l s

Tne program hypothesis b e h in d the One C hurch— O ne A ddict m ovem ent is:

• if the churches a re m o b ilize d through th eir leaders, and

• it the resources of th e c h u rc h e s are used in an orgarzzed fashion so th a t each church addresses or.e p ro b le m o f d r u g addiction a n d one problem o f d r u g prevention, then

• p e o p le w ho are a f f e c te d o r th re a te n e d by th e p roblem o f d r u g a d d ic tio n w-lii experience increased lev e ls of social a r.d n o ra ! integration a n d of practical support.

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I l l

• th e O n e C h u rc h —O n e A d d ict m o v e m e n t w iU re d u c e th e n e g a tiv e effects o f d r u g a d d ic tio n a n d increase the positive effects o f d r u g p re v e n tio n in the lives o f c h u r c h m e m b e rs a n d in sooety.

T h u s, d ie g o a ls o f th e O ne C hurch—O n e A d d ic t m o v e m e n t a re to:

1. I n c r e a s e th e le v e ls o f so c ia l a n d m o r a l i n te g r a tio n a n d o f p ractical c o m m u n ity - b a s e d support aro u n d the d ru g problem .

2. R educe the negative effects of d rug addiction.

3 I n c r e a s e th e p o s i t i v e e f fe c ts o f d r u g p re v e n tio n in the lives of church m e m b e rs a n d in society.

P r o c r a m D esig n T he b a s ic idea fo r th e Or.e C hurch—O n e A d d ic t p ro g ra m is th a t each c hurch congregation th a t p a r tic ip ates in th e p ro g ra m agrees to em b ra ce w h o le h e a r t e d l y a t le a s t o n e r e c o v e r in g a d d i c t a n d a c c o m p a n y th a t a d d ic t in the recovery p ro c e s s for a p e r i o d o f o n e y e a r . E ac h c o n g r e g a tio n a ls o a g re e s to u n d e rta k e a t least o n e d ru g p re v e n tio n a ctiv ity in its co m m u n ity

T he c o n g re g a tio n receives tra in in g fro m th e O ne C h u r c h — O n e A d d ic t p ro g ra m ir. p r o v id in g the fo llow ing services.

• I d e n tify in g p e o p le m th e c o m m u n ity in n e e d o f c o m m u n ity - b a s e d h e lp i n t h e process of th e r recover.' r o tr. drag addiction.

• M a k in g re fe rra ls to co m m u n ity a g e n c ie s th a t offer ap p ro p riate professional se rv ice s fo r re covering d ru g addicts.

• C a r i n g a p p r o p r i a t e l y fo r a r e c o v e r in g a d d ic t—p ro v id in g friendship, job referrals, w a rm th . b e lo n g in g role m odels, a n d a n a u r a o f resp ectab i.ity for the re c o v e rin g a d d ic t.

• D o in g reiapse prever.ocr..

• S u p p o r tin g a r.d te a rh m g fam ilies ir. th e c o n g re g a tio n to taka c o n stru ctiv e a c tio n a b o u t d r u g a b u s e or. th e p a r: of f a m ily m em b e rs, and

• Im p le m e n tin g d r u g p re v en tio n a c riv tr.e s !e.g . training teenagers tr. h o w to re p o rt to a n a u th o r ity th a t p e o p le thev k n o w a re u s in g c r dealing d ru c s school.

P r o c r a m E l e m e n t s T hese a r e th e key o rg an isatio n al elem ents o f O n e C h u rc h — O n e A ddict:

• A n a tio n a l office.

• A b r o a d b ase o f support w ithin the national re lig io u s leadership.

• A b ro a d base o f su p p o rt w ithin the national a r .h d r u g leadership a n d research c o m m u nity.

• S tate b o a rd s o f key religious leaders w irhin each State.

• T h e s u p p o r t o f the S ta te G o v e rn o r a r.d " d r u g czars."

• P o lic ie s a n d p r o c e d u r e s for e a c h S ta te b o a rd .

• P r o t o c o l f o r c la s s if y in g p o te n t ia l p a r t i c i p a n t s .

• A u n i f o r m tra in in g p ro g ra m for c h u r c h c o m m itte es.

• A n a t i o n a l n e w s l e tt e r f o r o n g o in g e d u c a t i o n .

• A m a n a g e m e n t in fo rm a tio n s y s te m fo r p r o g r a m m an ag em en t a n d evaluation.

• A re se a rc h d e sig n for p ro g ram evaluation.

• C h u r c h , c o m m itte e s in e a c h m e m b e r c h u rc h .

T hese a re t h e key o p e n z o n a l elements.

A g re e d -u p o n eligibility criteria (classinca- t o r in stru m e n t) for participants.

• P ro c e d u re s for church c o m m ittees to u se m a s s e s s m e n t a n d re fe r r a l o f p o te n tia l p a rtic ip a n ts .

• S t a n d a r d s a n d p ro c e d u re s for m in im u m le-. el o f o n g o in g support activities betw een tn e c h u r c h c o m m ittees a n d p a r o n o a n t s . a n d

• S t a n d a r d s a r.d p ro c e d u r e s for p e r io d ic r e p o r t s b y c h u r c h c o m m i tt e e s to t h e n a o o n a l office.

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- S U t S T A N C E A S U S E M I N I S T R I E S I N A C T I O N : I N T E R V E N T I O N / T R E A T M E N T M O D E L S

C o n c l u s i o n T here is g ro w in g public d e b ate a n d c o n versation a b o u t in c r e a s in g the ro le or a ll c h u rc h e s in th e N a t i o n 's f ig h t a g a in s t s u b s ta n c e a b u se . M a n y c h u rc h e s s im p ly need d irec tio n in ho w to p lay a p a rt in th is struggle.

O n e C h u rc h O ne—A d d ic t lays o u t a su s ta in a b le a n d n a tional p lan that (1) identifies a n a p p ro p ria te role fo r the churches a n d (2) provides a m odel for tu rn in g th e m o av a co r. of the churches into action.

O n e C h u r c h - O n e A d d ic t will m obilize c hurches to p r o v i d e r e c o v e n n g a d d ic t s w ith th e c ru c ia l social s u p p o r t necessary to su s ta in them in th eir r e c o v e ry p ro c e ss . T re a tm e n t p ro g ra m s c a n n o t p r o v i d e t h is lev e l of social s u p p o r t. T h e v ita ! s u p p o rt p ro v id e d by O n e C h u rc h —O n e A d d ic t to re c o v e n n g a d d ic ts will increase d ie effectiveness o f d r u g tre a tm e n t program s a nd h elp ensure th a t the h u g e in v estm e n t of the N a tio n 's financial resources in d ru g tre a s n e n r and p re v en tio n pays div id e n d s.

T h e O ne— C h u rc h O ne A d d ic t p ro g ram se e k s to a ssist c h u rch e s to actualize the love of C od in o u r w o rld . T h e p ro g ra m is a c all fo r th e c h u r c h to show-, in a practical way. i s love for the a d d ic t a n d i s h ate fo r th e addiction- Ir. th is way. it is h o p e d t h a t th e c h u r c h e s w-:Il m a k e th e i r c o n tr ib u tio n to th e r e d u c t i o n o f t h e d e v a s t a t i n g s o c i e t a l p r o b le m s t h a t ste m fro m d r u g a d d ic tio n ir. o u r p r e s e n t d a y so ciety

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APPENDIX G

PARENT POWER: KEEPING OUR KIDS DRUG FREE

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• S U B S T A N C E A B U S E M I N I S T R I E S I N A C T I O N : I N T E R V E N T I O N / T R E a T m E N T M O D E L S

PARENT POWER: KEEPING O U R KIDS DRUG FREE

O v e r v ie w M o st A m ericans c onsider d ru g a n d alcohol a b u s e to b e the n u m b e r o n e problem in o u r s o d e tv to d a y . S ubstance abuse ruins lives It ru in s the liv e s o f th e a b u se r a n d o f the family. I: is a key factor in o u r h i g h c rim e ra te . It im p a c ts o n th e liv e s o f t h e in n o cen t w h o are victims o f drug-related c rim e . It is r a m p a n t a n d w i d e s p r e a d — p e r v a d i n g e v e r y segm enr o f o u r so c e ty and every area of o u r c o u n try .

B n a i B 'n th 's C om m unity V olunteer Services (CVS) C o m m is s io n is jo in in g t h e w a r on d r u g s . O u r f o c u s is o n p a t e n t s a n d h o w w e c a n p r e v e n t su b s ta n c e a b u se ir. o u r children.

To th is e n d . CVS h a s d e v elo p ed a kit for p a r e n ts T he kit. " P a re n t P o w e r K eeping O u r K ids D r u g F r e e ." a n d a v i d e o c a s s e tte . " A G ift f o r L if e " ( p r o d u c e d by th e A m e ric a n C o u n c il f o r D r u g E d u c a tio n ), are m a d e po ssib le ir. p a rt t h r o u g h a special g ra n t from the P lough Foundation. T h e l e t is d e s ig n e d to be u se d a t h o m e b y p a re n ts w it h th e ir ch ild ren so a s to get p a ren ts involved in th e fight a g a in st substance abuse.

P a r e n t P o w e r S u b s ta n c e a b u se e x p e rts a g r e e t h a t c a r i n g a n d inform ed p a ren ts are the b e st defense against d r u g ab u se by kids. A nd they a d c a w o rd of ad v ic e — p a r e n ts sh o u ld b e g in rrr.'y ta g e t th eir m e s s a g e across.

H ow does a parent d o this’ Most parents w a n t rc p ro tec t a n d n u rtu re their children. But ir. th e face c f th e d ru g problem., m any feel heipless T hey fee! they lac k th e p r o p e r o p p o r tu n it y and th e r i g h t ■'Oris Som e ieei th a t they them selves are p c o r iy --fo rm e d a o o u t the effects c f c ra g s. Others s im p ly d o r r b e iie v e m at d ru g s w ill find their w a y in to their n e ighborhoods a n d hom es

But r c p a re n t car. e rrors to ig rc re the threat c n t g s p re se n t Clear'.;, ed u catio n c fp a re r.e s is the firs: step re w a rd h a ir ie r vourtg p e cp ie stay drug free

K i t C o n t e n t s a n d U se T he m a n u a l a n d o ther materials ir. th e B 'nai B 'rith k it helps pro v id e parents w ith the facts a n d skills they n e ed to h eip o u r young p e o p le c o m b a t d ru g s. T ne kit in clu d e s a videotape. "A G ift for Life." The acc o m p a n y in g m anual in d u d es a su m m a ry o f the v id e o ta p e 's guiding principles in the fa rm o f a 12- s te p p ro g ra m . It contains im p o rta n t " P o in ts for P a re n ts " [re p rin te d below]. T he se c tio n e n title d "Beating P e e r Pressure" provides v alu ab le d p s on h e lp in g k id s d evelop the d ru g re fu sal sk ills th e y neerf "W h a t to Do When You S uspect S u b s ta n c e A b u s e " h e lp s d e te rm in e w h e n i n t e r v e n t i o n is n e ce ssa ry , a n d how to proceed. Ir. a d d itio n , the m a n u a l c o n t a i n s th e r.a m e s . a d d r e s s e s , a n d t e le p h o n e n u m b e rs o f sta te a n d r a t i o n a l d r u g re so u rc e c e n te rs.

T h e k it a ls o c o n ta in s s e v e ra l p a m p h l e t s t h a t describe th e properties and effects o f se m e w id e ly u s e d d r u g s . A p am p h let. "T a lk in g to C h i ld r e n A b o u t D r u g A b u s e ." h e lp s s e t t h e s t a g e f o r c o m m u n ica tio n . All of these sh o u ld c e r e a d a n d discussed a t hom e

Artec using the kit. parents should sp re ad th e w o rd to o th er parents. They should organize a n e tw o rk o f inform ed parents dedicated to w orking to g e th e r 'to set safe g uidelines for their children P a re n ts a re u rg e d to rem em b er the w ards a t the con clu sio n o f th e video 'P a r e n t p o w e r is s tro n g e r th a n p e e r p r e s s u re !'

P o i n t s f o r P a r e n t s 1 S u p p ly in g k id s w ith in fo rm a tio n is n o t

enough. They re e d :u—r? Parer. 3 are the b e s t a n d m o s t n a tu re : t r a n s m i t t e r s o f values

2 Ka-.e rules of b enavicr curfew s ffter.ds. p ro p e r dress, p a n e s C cnsnuallv reinforce th e clear m essage that d ru g s a n d alcohol are not p e rm isrh ie Be sure k-ds knew the c o r s e c u e n c e s fo r b r e a k i n g th e r u i e s

3 Lister, to. dor. t mst hear w he- y c u - chil dren and their m ends are .say me

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4. Be w illin g to d is c u s s a n y th in g w ith y o u r c h ild ren . But rem em ber, d isc u ssio n does n ot m ea n debate.

5. C h e c k th e v a lu e s a n d life s ty le s o f y o u r c h ild re n 's caretakers: d a y c a re p ro v id e rs , c a m p c o u n s e l o r s , f r i e n d s , p a r e n t s o : friends.

o Set u p a p a re n t p e er group to s u p p o r t the ru les a n d values y o u have set. You'll find th a t th e y 're pro b a b ly m uch lik e y o u r ow n.

M ost o f all. be p re p a re d to c o n fro n t a child if be h av io r seem s suspicious o r if y o u find e v id e n c e o f s u b s ta n c e abuse. D o n 't ju st t h r e a te n — be r e a d y to c a r r y o u t c o n s e qu e n ce s for u nacceptable beha vior.

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APPENDIX H

STREET PSYCH: A CRIME AND SUBSTANCE ABUSE PREVENTION PROJECT FOR INNER-CITY MINORITY FAMILIES AND TEENS

116

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- S U I S T A N C E A I U J ! M I N I S T R I E S I N A C T I O N : I N T E R V E N T I O N / T R E A T M E N T M O D E L S •

STREET PSYCH: A CRIME A N D SUBSTANCE ABUSE

PREVENTION PROJECT FOR INNER-CITY M IN O R ITY FAMILIES A N D TEEN S

St r e e t P s y c h : H is t o r y a n d C o n c e p t

O v e r th e p a st five y e ars, th e M id w e st C h ris tia n C o u n s e l i n g C e n t e r (M ID W E S T ) h a s b e e n a p p ro a c h e d by black m inisters requesting counsel in g a s s i s t a n c e w ith the m o u n tin g p r o b le m s o f s t r e e t c rim e , v io le n c e, a n d d r u g a b u s e i n th e ir n e ig h b o rh o o d s. A s these pastors have sh a red th eir c h a lle n g e s and n e e d s w ith MIDWEST sta ff, th e y h a v e s p o k e n of th e follow ing p ro b lem s re g a rd in g p s y c h o l o g i c a l c a r e f o r t h e i r p e o p l e . W h il e d e s tr u c tiv e behaviors a b o u n d , b lack p e rso n s h a v e i n a d e q u a te financial resources a n d p o o r in su ra n ce c o v e ra g e to pay for the h ig h cost o f m ental health r e s o u r c e s a n d t r e a t m e n t c e n t e r s . A f r i c a n A m e r ic a n s e x p ress a ttitu d e s o f im p a tie n c e w ith tra d itio n a l therapy seen as un p ro d u c tiv e activity o r "(ust talk in g ." T reatm ent is perceived a s d e m e an ing. th rea te n in g , a n d a v io la to r, o f confidentiality r e g a r d in g one's struggles. M ental h e alth c are is for " c ra z y p e o p ie " w ho have falien from grace because o f a n e ro sio n of faith in their religious system .

F u rth e rm o re , p a st ex p erien ces w ith m o st service p r o v i d e r s c o n f ir m e d p a r i s h i o n e r b e lie fs th a t th e ra p is ts are unfam iliar w ith econom ic h a rd sh io . in s e n s itiv e to racial a n d cultu ral issues, a n d a n ta s - orusric to sp ir.n ial values. Little u n d e rsta n d m g of i m p o r t a n t e x te n d e d fa m ily a n d c h u r c h farm!-.- n e tw o r k s w a s c o n v ey e d d u n n g th e th e ra p e u tic p ro c e s s C o u n se lo rs a p p e a re d to be y o u n g a n d p ro fessio n ally too 'inexperienced w ith the realities or itfe d e a th , and fortune w hich face m em bers c- the n i n c r t t y comm unity on a caiiv b a ss.

R e c o g n i z i n g th e p a u c i t y o f m e n t a l h e a lt h re so u rc e s, the shortage of r-am ed m in o rity c o u n selors th e centrality of c hurch and pastor, a n d the i n h e r e n t s t r e n g t h s a n d r e s o u r c e s w i t h in th e A fric a n A m e n c a r c o m m u n ity . S tre e t Psych w as re ce n t.y fram ed i r resp o n se to re p ea te d requests mom b u c k pastors for M ID’.VEST assistance This p ro ec- w ill in tro d u ce in n o v ativ e te c h n iq u e s for - r e - e n t i r e a r c r e s o lv in g " s tr e e t" p r o b le m s —

p a rtic u la rly th o se o f crim e, v io le n c e , d r u g a n d a lc o h o l a b u s e — u s i n g a n u n o r t h o d o x d e liv e rs - system.

P astors o f b lac k c h u rc h e s, c o n s id e r e d b y m a n y p anshioners to be p a r t of their e x te n d e d families, have am ple family access, m eaningful influence, a n d e ss e n tia l c re d ib ility w ith in th e ir c o m m u n i ti e s . These m inisters o ffer vast re serv o irs o f u n ta p p e d p o w e r to m a k e p e r m a n e n t b e h a v i o r a l c h a n g e s w ithin their constituencies. {In the w o r d s c f S ishop Fioyd P erry, a le a d e r in the p re d o m in a n tly black Pentecostal g ro u p . C h u rc h of G od in G i r i s t . w hich c airn s 3 m illion V S . m em bers, " th e C h u r c h is the a nsw er in th e battle a g ain st d ru g s a n d c rim e . . . Treatment is the band-aid. it only patches th e p ro o ie n . but the churches m u s t d o the healing. W e h a v e to reach o u t to o u r youth, to help change m e n 's lives."

Elark pastors and c h u rch leaders w ill b e train ed by MIDWEST clinical sta ff to effectively u tiliz e c u ltu r al s tre n g th s fo u n d in th e m in o rity c o m m u n ity , such a s su rv iv a l sk ills , stro n g e x te n d e d k in s h ip netw orks, family relationships, and p o w e rfu l sp iri tuality a n d retigious orientation, to p r e v e n t a n d resolve d y sfu n c tio n a l behaviors. P a s t o r s w ill be enabled to help parishioners use faith s y s te m s a n d im a g e ry to p ro m o te a n d e n h a n c e t h e i r m e n ta l health a n d that of th eir families

R isk Fa c t o r s The S treet Psych p ro tec t will a d d re s s s ig n ific a n t tiiv .-actors at tnree levels: C om m unity. P e rs o n a !' Famuiy. a n d Ir.d iv td u al/P e e:

C o m m u n i t y R is k Fa c t o r . . . 1 E C O N O M IC A N D SOCIAL D E P R IV A

T IO N . Tr.e p opulation o: c o ngregationa! membe.-s p a m rip a ttn g in the S treet Psych project will include the frilowm.g-

i C h ild re n and th e tr tam.ilies w h o iive in d e te r io r a t in g and r t im .e - r id d e .-

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n e ig h b o rh o o d s w h o a r e a t r i s k f o r engaging in d elin q u en t b e h a v io r;

b. C h ild r e n w h o h a v e b e h a v i o r a n d adjustm ent problem s e a rly i n life, w h o are a t greater risk fo r s u b s ta n c e a b u s e and related crime:

c. Children and families w h o c o m e fro m economically d e p riv e d a r e a s w h o a re therefore a : greater risk f o r b e c o m in g involved w ith drugs.

2. LOW N E I G H B O R H O O D A T T A C H M E N T A N D C O M M U N I T Y D I S O R G A N IZ A T IO N . M e m b e rs o f c h u r c h e s p a m c ip a m g in Street P sy ch m a y e x p e ri ence d ru g problems b ecause t h e y r e s id e in neighborhoods w here p e o p le m a y h a v e lit tle attachm ent to com m unity.

3. T R A N S I T I O N S A N D M O B I L I T Y . Children of families in e a c h p a r tic ip a tin g parish are at risk for d r u g u s e a n d o th e r behavior problem s because o f h i g h lev e ls of school transitions cau sed b y t h e m a g n e t school b u sin g p ro g ra m , h o u s i n g o r r e n t problems, and other m obility factocs. It is known th at comm unities c h a ra c te riz e d by- high rates of m obility a re a t a n in c re a s e d risk for d ru g abuse and re la te d c rim e .

A. C O M M U N IT Y N O R M S F A V O R A B L E T O D RU C A BU SE. F a m ilie s a n d th e ir children w ho are m em bers o f S tr e e t Psych participating congregations m a y b e c h a ra c terized as follows:

a. C o m m u n ity a t t i t u d e s f a v o r a b l e to d r u g use w h ic h p u t f a m i l i e s a ; increased risk for a b u s e a n d r e la te d problems.

b Community sta n d ard s th a t a r e u n d e a r to * a rd d ru g and a lc o h o l u s e w h ic h put young peooie a t a h ig h e r risk for drug abuse

P e r s o n a i / F a m i i .y . . . The Street rsyctt p r c e c t a d d re s s e s th e fo llow ing farrui;. -focusec personal risk factors

1 FAMILY HISTORY OF A L C O H O L I S M T nose c o n g re g a tio n m e m b e r s o f S tr e e t Psych p a rsc tp a n n g ch u rch e s w h o s e chul- dren are com or raised in fa m ilie s w ith a hatory or alcor.ciism are a t g r e a te r risk of c e -.e ic rm g a iro h c a r c o t h e r s u b s ta n c e ao use rror'.em s

2 . FA M ILY M A N A G E M E N T PR O B L E M S . It is expected th a t S treet P sych c o n g re g a n ts m a y b e experiencing th e follow ing!

a. F a m ily m a n a g e m e n t a n d p a r e n t i n g p ro b le m s w h ic h in c re a s e th e r is k o f d r u g a b u s e w i t h i n a f a m i l y u n i t including failure o f p a re n ts to m o n ito r th e ir c h ild ren , a n d e x ce ssiv e ly se v e re o r inconsistent p u n s h m e n r.

b. F a m ily -re la te d fa c to rs t h a t p u t c h il d r e n a n d th e ir p a r e n t s a t i n c r e a s e d r i s k fo r s u b s ta n c e a b u s e p r o b l e m s su c h a s m a rita l con flict a n d d iv o rc e , d e a th a n d grief, se x u a l a n d p h y s ic a l abuse, etc.

I n d i v i d u a l / P eer R i s k Fa c t o r s . . . T h e S tre e t P sych p ro je c t w ill a d d r e s s in d iv id u a l a n d p e e r risk fa cto rs th a t c h a lle n g e in d iv id u a ls . p a rticu la rly y o u th w ho experience th e follow ing:

1. -R L Y A N T I S O C I A L B E H A V I O R . c h i l d r e n in e a r ly sc h o o l y e a rs , o f S tre e t P sy c h fam ilies, m a y d e m o n s tra te a g g re s s iv e b e h a v io r w h ic h p u ts th e m a t h ig h e r n s k fo r d ru g abuse.

2. A L I E N A T I O N A N D R E B E L L IO U S NESS. G iiid re r. a n d adolescents o f Smeet Psych families m ay also exhibit th e follow in g charactehstms:

a. F e e lin g s e p a r a t e fro m m a i n s t r e a m s o c ie ty w h ic h m a y p ro m o te g r e a t e r n s k far d r u s abuse.

b. F a ilu re ir. try in g to be s u c c e s s f u l o r responsible w hich car. p ro m o te g re ater risk far d ru g abuse.

c Antisocial b ehavior such as m is b e h a v ing m school, sk ip p in g school, a n d g e t tin g in to fig h ts which, p u t s t h e m a t g r e a te r risk for b e c o m in g in v o lv e d with, c ru g s or alcohol

3 FRIEN D S W H O USE DRUGS. C h ild re n o f families p a —ctpatm.g m the S tre e t Psych, p ro g ra m s are more likely to asso ciate w ith p e e rs w ho a re u sin g d ru g s , a f a c to r th a t m a k e s th e m m u c h m o r e lik e l y t o u s e d r u g s them selves

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St r e e t P sy c h P r o j e c t E v a l u a t i o n

P rogress or the p ro je c t w ill b e m o n ito re d b y the P ro je c t A d v is o r y C o u n c il w h i c h w i l l s e e k to m e a s u re p ro je c t s u c c e s s b a s e d u p o n r e v ie w o f com pleted project objectives. Beyond this, how ever, e v a lu a tio n o f p ro je c t r e s u l ts w-ill b e m e a s u r e d u p o n conclusion o f p ro je c t y e a r t w o b y a re v ie w o f th e fo llow ing p ro je c t o u tc o m e s a n tic ip a te d to result from project activities. A M IDW EST project e v a l u a t o r t r a i n e d i n s t a t i s t i c a l m e t h o d s a n d co m p u te r use in p sychological re se a rc h w ill c o n d u c t t h e e v a l u a t i o n . P r o j e c t e v a l u a t i o n w ill a tt e m p t to q u a n tify p r o je c t o u t c o m e s b y u s in g a v a i l a b l e p r e - a n d p o s t - p s y c h o l o g i c a l t e s t in s tru m e n ts a n d b y d e v e lo p in g n e w te s t m easures a s n e e d e d . R e v ie w a n d i d e n t i f i c a t i o n o f te s t in s tr u m e n ts a n d th e d e v e l o p m e n t o f n e w te s t m easures to be u se d w ill take p la c e d u r in g the first y e ar of the p ro jec t

• Reduced crim inal a n d vio le n t b e h a v io r in parishioner families

• Prolonged re d u c tio n in d r u g a n d alcohol use by parishioners, especially teens-

• R e d u c e d s e x u a l a c t i n g o u t a n d te e n pregnancy in the parish.

• Im proved a n d re n ew e d in te re s t in b a r r i n g and self-im provem ent b y p a rish io n e rs.

Im p ro v e d s e lf-e s te e m a n d e s t im a te s of self-worth by p arish io n ers

• Im proved relationships w ith a n d b e tw ee n panshioners

• im p ro v e d q u a lity o : i n te r a c tio n w ith in fa m ily s y s te m s a n d i m p r o v e d f a m ily a n d e x te n d e d f a m ily r e l a t i o n s h i p s fo r parishioners

M o re e f fe c tiv e u t i i i r a t i o n o f p e r s o n a l s t r e n g th s , p o w e r , a n d r e s o u r c e s f o r parishioners

More effective u ttiica co r. o f faith sy s te m s ro nea.’ personal d ysfuncsotval behav tors.

• R e d u c e d n e g a t i v e s v m p r o m s . a c t i n g o u t ben.aviors a n d c o p in g m e c h a n is m s among teens

im prov ed p a sto ra l c a r e a n d c o u n s e .m g skiLir ror castors

• Greater pastor sensitivity a n d a w a re n e s s of the m en ta l h e a lth n e e d s o f p a r is h io n e r s and their extended families.

• Reduced parishioner th rea t a n d stig m a of utilizing m ental health resources.

• Increased referrals to c o m m u n ity m e n ta l health resources such as S w o p e P a rk w a y Health Center. Samuel Rodgers C o m m u n ity Health Center, MIDWEST, etc.

• Im proved psychological re so u rc e accessi b ility a n d r e le v a n c e f o r t h e A f r i c a n American comm unity.

• New lay persons identified a n d tra in e d to assist pastors m their pastoral a n d m e n s ! health care roles

• Good mental health m odels p r o m o te d by pastors and b y leaders w ith in th e p a ris h that continue a fte r form a! c o m p le tio n o f me project

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120

This a s se ss m e n t w ill h e lp to e n s u re th a t th e pas* tor's role a n d p o sitio n o f lea d ersh ip in h i s / h e r con g r e g a tio n is m a i n t a i n e d a n d r e s p e c te d d u r in g h is /h e r p a rtic ip a tio n in th e p ro je c t

O ne-hour a sse ssm e n t in te rv iew s w ill tak e place a : project o n s e t a n d a t 3- a n d 5 -m onth intervals after initial p a r ti d p a d o n in th e p ro je c t

R e s i d e n t T h e r a p i s t s — The se rv ic e s o f a n o n -s ite in te rv e n tio n sp e c ia list within e a c h p a rd d p a d n g c hurch w ill su p p o rt pastor intervention a n d p e e r g ro u p activities, a n d through such s u p p o r t p ro m o te p o s itiv e fam ily a n d social relationships. T h e availability o f a trusted, skilled in te rv e n tio n s p e d a li s t w ill p ro v id e c o n g re g a n ts w ith a n o u t le t to d is c u s s p e rso n a l problem s, and thus w ill e n h a n c e th e ir feelings o f w ell-being, self- esteem . a n d c o n tro l o v e r th e ir lives. S u c h well being lea d s to g re ater self-confidence and a feeling of investm ent in the fu tu re. In a d d itio n , intervention specialists w ill reinforce n e g a tiv e attitu d e s tow ards drugs a n d p ro m o te ethical b e h a v io r a n d m orality.

In terv e n tio n sp ecialists w ill h e lp m itigate against m any risk factors faced b y y o u th b y offering tim ely family in te rv e n tio n s th a t p ro m o te positive relation sh ip s b e f o re p r o b le m s a r e f u r t h e r e x a c e rb a te d ; cause gre ater h a rm to youth; o r place them a t greater risk fa r su b s ta n c e ab u se , violence, a n d crime.

Four h o u rs o f th era p ist tim e p e r w eek will be allo cated to e a c h o f th e 10 p a r ti d p a t in g c h u rc h e s ir. this project, fo llow ing th e ini dal needs assessm ent interview w ith e a c h p a sto r. T h e Project D irector will a s s ig n th e M ID W E ST th e r a p is t w hose skills best m atch n e e d s o f each congregation. This thera pist will w o r k for a n d w ith the p a s to r a n d w ill in effect b e c o m e th e c h u rc h 's r e s id e n t psychologist. The th e r a p is t w ill b e a v ailab le d u r in g th ese four weekly h o u r s to p ro v id e se rv ice s deem ed b v the pastor a n d Project D irector to be th o se m ost a ppro priate to th e n e e d s o f each congregation.

Services o ffe re d b y re sid en t therapists m ay include group th e r a p y m ee tin g s fo r co n g reg a n ts a n d the training o f lay g ro u p leaders isee below). In addi- aon. in d iv id u a l a n d fam ily th e ra p y m ay be offered by each r e s id e n t therapist.

R esident th e r a p is t s w ill a ls o p r o v id e e x te n siv e pastor training. R esident th e ra p ist pastor consulta tion will in c lu d e assistance w ith p a s to r counseling methods, a d v ic e o n th e u s e c : fa ith im agery and cultural p r i d e to p ro m o te m e n ta l health, a sse ss m e n t of con g reg an ts, su p e rs iston of pastoral care

a n d co u n se lin g , a n d re fe rra ls for congregants w ho re q u ire m o r e in te n siv e m e n ta l healthcare.

T o p ro v id e c o n tin u ity f o r p a sto rs and congregants, a n d to e n s u r e c o n t i n u i n g su c c e ss for th e c o n s t i tu e n t s o f e a c h p a s t o r , th e s e activities w ill be o n g o in g fo r a tw o -y e a r te rm , o r for an additional y e a r fo llo w in g th e f irs t y e a r o f th e project.

La v C h u r c h L e a d e r C r o u p s . . . E a c h p a s t o r m a y w i s h to id e n tify se v e ra l lay c h u rch m e m b e rs to b e co m e leaders of parishioner s u p p o rt g r o u p s o rg a n iz e d a ro u n d topics of parent in g a n d s i n g l e p a r e n t i n g , fa m ily re la tio n sh ip s, su b s ta n c e a b u s e , tee n issu e s, cultural strengths a n d id e n tity , s t r e e t v io le n c e , ra p e a n d sexual ab u se , m ale role m o d e lin g , e tc . C ro u p s also may include re g u la r A lcoholics A n o n y m o u s. Ala teen. Narcotics A n o n y m o u s m e e tin g s , a n d specialized teen p e e r s u p p o rt g ro u p s . In th a t th ese groups will include o u trea ch to a d o le sc e n ts, g r o u p leaders also m ay be selected f ro m the teen p o p u la tio n .

C r o u p l e a d e r s w ill b e tr a in e d b y the p a sto r a n d r e s i d e n t t h e r a p i s t t o o r g a n i z e g ro u p s a n d to p ro v id e e ffe c tiv e g r o u p leadership. For example, p o te n tia l g r o u p le a d e rs w ill b e giver, group process skills, le a r n in g d ie fo rm a tio n a n d s a g e s of groups, g u id e lin e s t o r th e c o n d u c t o f groups, expectations fo r g r o u p a c h ie v e m e n t, g u id a n c e for interaction b e tw e e n fa m ily sy s te m s a n d g ro u p therapy o f peer s u p p o rt g r o u p s , etc. C r o u p leader training will be d e s i g n e d t o e n a b l e r e s i d e n t g r o u p le a d e r s to o p e r a te in d e p e n d e n t l y a t th e e n d o i a tw o-year p a rtic ip a tio n p e rio d in th is project.

Aii g ro u p s w ill m ee t o n -site a t p a m a p a c n g church lo c a tio n s a n d w ill b e l e d b y g ro u p le a d e rs in conjunction w ith the p a s to r a n d / o r resident therapist. G ro u p s w ill m e e t re g u la rly o n a weekly, biweekly, o r m o n th ly b asis, b a se d u p o n the discretion o f con g re g a n t p a rtic ip a n ts , t h e g ro u p leader, pastor, and re sid en t th e ra p is t. C r o u p leaders win refer p e ts o rs r e q u i r i n g p e r s o n a l i z e d a tt e n ti o n to the p a s to r a n d / o r r e s i d e n t t h e r a p i s t a sso c iated w ith each c o n g r e g a t i o n , w h o m a y r e f e r p a ris h io n e rs to o u t s i d e c o m m u n i ty m e n t a l h e a lth re so u rce s if a p p ro p ria te .

A p r o g r a m b r o c h u re d e s c rib in g the street Psych protect, c o n c e p ts , a n d a c d v itie s w ill be prepared for d istrib u tio n to p a n s h io n e rs a t each church location T h is b r o c h u r e w ill p r e s e n t in fo rm a tio n m lay t e r m i n o lo g y t h a t c o n v e y s a n u n d e rsta n d in g of A frican A m e ric an c u ltu ra l identity and trn .g re g ir:

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121

- S U B S T A N C E A B U S E M I N I S T R I E S I N A C T I O N : I N T E R V E N T I O N / T R E A T M E N T M O D E L S •

n e e d s . T h e b ro c h u re w ill a ssist g ro u p le a d e rs to r e c r u i t c o n g r e g a n ts fo r p a r tic i p a ti o n i n g r o u p m ee tin g s.

P e e r s u p p o r t g ro u p s b a se d w ith in c o n g re g a tio n s w ill p la v an im p o rta n t rote in b o n d in g co n g reg an ts to e a c h o th er and th eir families. Peer g r o u p s will g iv e c ongregants a n o p p o rtu n ity to be a c tiv e con tr ib u t o r s a n d m e m b e rs o f g ro u p s — a sig n ific a n t p ro te c tiv e factor, p a rticu la rly for youth.

Y o u th s u p p o r t g r o u p s w ill p ro m o te t h e a tta c h m e n t s o f a d o le s c e n ts w ith n o n - d r u g u s e r s a n d fo s te r a n t i d ru g n o rm s , th u s p r o m o tin g p o sitiv e m o ra l b e lie fs a n d c o u n te rin g th e n o rm s o f d ru g a c c e p t a n c e a n d u s e in th e w i d e r c o m m u n ity . Y o u th s u p p o r t g ro u p s w ill p ro v id e a sp e c ific sys t e m o f r e w a r d s a n d r e c o g n i ti o n s . T h e y w ill e s t a b l i s h a f r a m e w o r k f o r a c c e p t a b l e a n d u n a c c e p ta b le b e h a v io r, a n d th ro u g h r u le se ttin g e s t a b l i s h c o n s e q u e n c e s fo r v io la tin g p o lic ie s , in c lu d in g those p ro h ib itin g su b sta n c e u se . A ciear system o f rew ards a n d recognition o f be h av io r is an im p o rta n t b on d in g factor for youth.

In a d d itio n , y o u th s u p p o r t g r o u p s w ill p ro v id e m e m b e r s w ith o n g o in g o p p o r t u n it i e s to le a rn a b o u t a n d create p ositive relationships w ith others, will o ffe r them a se n se o f in v estm en t in th e future, a n d e n c o u r a g e s t r o n g b e lie fs a b o u t r i g h t a n d wrong.

C l i n i c a l T r a i n i n g f o r P a s t o r ? . . . Inasm uch as most p a sto rs have n o t received prior tr a i n i n g in p s y c h o lo g ic a l a n d fa m ily s y s te m s theory, th is series o r nine sem inars of th re e hours each w ill c o n stitu te the fo u n d a tio n a n d fram e of reference for all e n su in g p astoral counseLr.g activi ties. S e m in a rs will take piace at MID'•VEST offices o v e r a 2 0-w eek p e rio d , follow ing in itia l p a s t o r / congregation assessments.

The clinical r a in in g c om ponent of tne 5 creel Psych project w ill greatly enhance positive relationships with o th e rs and wili reinforce pastor reach-ngs and b e lie fs a b o u t w h a t is r t g h t a r.d v. r o n j Intervention tratnm g will give m inisters a stronger role ir. te a c h in g y o u th a n d th e ir fa m ilie s m o ral solutions to tneir problem s. Problem id er.tih caao n and a s s e s s m e n t te c h n iq u e s tra in in g w i ll enable pastors to prom ote ar.d enforce p o s tu r e relation sh ip s w i t h i r c o n g r e c a r .t farr.iiies. a r .d a m e n ; n e ig h b o r; a r c peers

O n c e m i n i s t e r s h a v e m a s t e r e d t h e s k i l l s o f id e n tif y in g r is k fa c to rs a n d a sse ssin g fa m ily a n d in d iv id u a l p ro b le m s, th ey w ill b e able to intervene c o m p e te n tly , a n d th ro u g h s u c h intervention, relate re lig io u s m o r a ls a n d th o se o f their c h u rc h to th e n e g a t i v e v a lu e o f d r u g u s e in th eir c o n g r e g a n t c o m m u n i ti e s . T h e p a s t o r s w ill h a v e a g r e a t e r o p p o r t u n i t y to i n s till e th ic a l b e h a v io r, p o s itiv e social b o n d in g , a n d a r.tid ru g attitudes.

C o n s u l t a t i o n S e m i n a r s . . . T n is s e c o n d se rie s o f se m in a rs w ili take place u p o n c o m p le tio n o f th e clin ica l se m in a rs n o ted above. T h is s e r ie s w ill c o n s is t o f 15 th re e -h o u r se ss io n s o v e r a 3 0-w eek p e rio d a t MIDWE5T offices d u rin g th e f ir s t y e a r o f th e pro jec t. T hese se ssio n s w ill g iv e p a s to r s th e o p p o r tu n ity to present actu al r a w a n d s i t u a t i o n s w i t h w h ic h t h e y a re w o r k i n g , tr a n s f o r m i n g t h e th e o re tic a l c oncepts le a rn e d in c lin ic a l s e m in a r s in to p ra c tic a l application. T w o M ID W E ST sta ff p sy c h o lo g ists w ill supervise, teach, facilitate, a n d o ffe r clinical leadership d u rin g these

[ s e s s io n s . P a s to rs w ill b e e n c o u ra g e d to in te rac t. | o ffe rin g p ro b le m -so lv in g tec h n iq u e; and solutions I to the c a s e s p re se n te d .

O n - < I a l l T e l e p h o n e C o n s u l t a t i o n . . . P ro fe ss io n a l h o tlin e crisis in terv en tio n ba ck u p for

I m in is te rs w ill e n h a n c e the ab ility of such m inisters i to d if f u s e a n d re s o lv e crisis situations. P eaceful | re s o lu tio n o f c ris e s a m o n g th e co n g reg an t p o p u - I l a t i c n w i l l h e lp c o n g r e g a n t s feel s a fe r in th e ir I c o m m u n ity . T e le p h o n e crisis intervention services j w ill h e ip p a s to r s to p ro m o te a m o n g c o n g reg a n ts ] th e p ro te c tiv e fa c to r o f in v e stm e n t in the future.

j O n-call t e le p h o n e c o n su lta tio n w ill be available to J e a c h p a s to r a n d la y c h u rch le a d e r participating in | th e p r o je c t T nis re so u rce m ay be used for suicidal | a n d o r h e r c ris is m a tte r s , re fe rra l in q u irie s, c a s e j m a n a g e m e n t , a n d ir. o t h e r w a v s d e e m e d j a p p r o p r ia te a n d im p o rta n t b y tne pam npar.cs

j W hile fo rm a l c o n su lta tio n se m in a rs above will be ! lim ite c to th e first y e a r of the project, on-call tele- ! p h o n e c o n s u l t a t i o n w ill b e o ff e r e d to p a s t o r

p a r ti c ip a n ts fo r a 3 -y e a r p e rio d , o r 2 years beyond th e first y e a r o f th e proiec*. A ll Scree: Psych MID-

l W E S T c i m i c a l s t a f f w ill s h a r e the t e l e p h o n e ‘ c o n s u lta tio n re sp onsibility

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NOTE TO USERS

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122

This reproduction is the best copy available.

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APPENDIX I

SOUTHWEST COMMUNITY AT A GLANCE

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PRIORITY BOARDS

NOKTICA5T ..NOKTHWEST

•SOUTHEAST

SOUTHWEST

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128

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Open Door Collaborative Ministry

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Musical Praise

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Testimonies

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132

Ministry O f Prayer

T A

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Ministry Of Prayer

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134

Open Door Collaborative Ministry

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Fellowship Gathering

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APPENDIX J

DATA COLLECTION

1 3 6

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Open D oor M inistry Survey Form

Always Sometimes Usually Seldom Nevei

Questions 1. I believe God is important in the recovery process?

□ □ □ □ □ 2. I believe recovery is possible without a relationship with God? □ □ □ □ □ 3. I believe a relationship with Jesus Christ is necessary for Recovery?

□ □ □ □ □ 4. I feel that the worship service at at Open Door Chapel is helpful in my recovery process?

□ □ □ □ □ 5. The sermons preached at the Open Door worship provide me with the spiritual strength and courage to stop using?

□ □ □ □ □ 6. The sermons and meditations Help me to understand that I am Powerless without God?

□ □ □ □ □ 7. The prayer service at Open Door is important in my recovery Process0

□ □ □ □ □ 8. The prayer service at Open Door is a source of healing to my mind, sonl, and body during the recovery process'^

□ □ □ □ □ 9. The praise songs speak about healing in my recovery process? □ □ □ □ □ 10. Christ centered spirituality is necessary for healing of my family in the recovery process. □ □ □ □ □

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Model Project Pre-Assessment

Stop the Revolving Door o f Drug Addiction

Participant Leader_________________________________ Date

The purpose o f this pre-assessment tool is to ascertain information from participant leaders concerning their clarity o f the model goals and objectives o f Open Door Community Ministry’s Wholistic, Christ-Centered Approach to Recovery from substance abuse (mind, soul, body).

1. What do you understand the mission o f the Open Door Ministry to be in the greater West Dayton community?

What are the components o f the Open Door Ministry which are unique from other 12-step programs in the community?

3. What do you perceive your role to be as a leader with the Open Door Ministry?

4. What qualifications and experiences do you feel are critical for leadership in the Open Door Ministry?

5. Why do you believe a Christ-Centered theology is important in the recovery process from substance abuse?

6. How do you perceive the role o f the pastor/director and the ministry board’s function in the over-all program o f Open Door Ministry?

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139

Model Project Post-Assessment

Collaboration: A Methodology for Implementing a Wholistic, Christ-Centered Approach to Recovery from Substance Abuse

Follow-up questions for data analysis for determining the effectiveness o f the test model.

Participant Leader_________________________________ .Date_____________

1. Do you feel that the Open Door Collaborative Ministry model, “Stop the Revolving Door o f Drug Addiction,” has remained true to its mission and theology o f recovery for persons challenged with substance abuse?

2a. Has the experience o f the worship celebration components at Open Door Ministry (songs o f praise, testimonies, Scripture, preaching, ministry o f prayer, fellowship) been effective in creating an environment conducive for healing?

2b. What kind o f spiritual dynamics have you observed and experienced as a leader in the lives o f the individuals who attend Open Door worship?

3. What are the benefits o f having a collaborative recovery ministry model in the community?

4. What are the limitations o f this recovery ministry model?

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140

5. Do you feel that this collaborative ministry model (Open Door) can be replicable and effective in other urban communities?

6. What has been your empowerment experience as a leader with the Open Door Collaborative Ministry?

7. What have you observed as a leader that indicates our worship format (a theology o f recovery) assists in the process o f empowering people in recovery from substance abuse?

8. Comments or recommendations.

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QUESTIONNAIRE

Collaboration: A Methodology for Implementing a Wholistic, Christ-Centered Approach to Recovery from Substance Abuse

Agency:_____________________________ Title:___________________________

Date:

1. Why is the existence o f a ministry collaborative such as Open Door important for the greater Dayton community?

How do you perceive your agency/organization role as a partner in the Open Door Collaborative Ministry?

3. How do you as an administrator o f a participating collaborative facilitate your role with staff in support o f the ministry collaborative?

4. What do you perceive to be the strengths o f working with a collaborative to address the social disease o f substance abuse?

5. What have you experienced or observed to be the needed areas o f growth for the ministry model?

6. Comments or recommendations:

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APPENDIX K

WHOLISTIC SPIRITUALITY GRAPH

142

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A C h r is t C e n t e r e d W h o listic A p p r o a c h T o R e c o v e r y O p e n D o o r C o lla b o ra tiv e M in istry

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APPENDIX L

OPEN DOOR COLLABORATIVE STRUCTURE

144

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145

C ollaborative Partnership Structure

C o m m u n i t y P artn ers M im strv B o a rd

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C o l l a b o r a t i v e P a r t n e r s h i p S t r u c t u r e

Partners. Wesley

Project Curs Area Clergy Community Churches

Ministry Board

Rep. From Dayton

C o m m u n e

Executive Director Spiritual Coordinator

Substance Abuse Counselor

W orship Leadership Team

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APPENDIX M

WEEKLY WORSHIP FORMAT

147

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148

OPEN DOOR (O /A A W K fT Y (HAPEL, iN C (An Open Door Collaborative Ministry with Wesley Center, Project Cure, and community churches) A Wholistic Spiritual Approach to Recovery

I KNOW ALL THINGS YOU DO, AND I HAVE OPENED A DOOR FOR YOU THAT NO ONE CAN SHUT. (The Revelation o f Jesus Christ 3:8a)

Opening Praise Worship Praise Songs Opening Prayer

Scripture or Meditation for Living

Ministry o f Song

Announcements

Testimonies

Offering

Ministry o f Song

The Word (sermon)

Ministry o f Prayer for Salvation, Healing, and Deliverance

Benediction Circle o f Peace Get Ready, Get Ready, Get Ready

Get Free and Stay Free with God’s Help!

rrs RECOVERY TIME!!!

Volunteer Ministry Staff Volunteer Preaching Staff Gerald Davis Carlene Wilson Worth Sherman Holmes Iola Hays, treasurer Beverly Stewart, attorney Dorothy Thomas Winnifred Frazier Keely Watkins

Rev. Shirley Johnson Rev. Mark McGuire Rev. Danny Felix Rev. Shane Floyd Rev. Beverly Daniels Elder Flonzie Wright

Rev. John Allen Rev. Robert Biekman Rev. Beverly Lee Rev. John Mays Dr. Shirley Johnson Nurturing o f Eagles Group

Executive Director. Rev. Rosunde Cummings Nichols

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' r m victim to m m • its p c c o v « n i/w c

COVENANT

For O urselves V/e recognize mar w e ail are s.rr.e-% m recovery mrougn Cnnst; arte

y e - Goc has c a t e * us - cm v a - a u s Chnsban traciScns into a covenanting ca m —unity s o that * e may p a n c p a t e in me ministry of Jesus Gnrs: witn m osa .vrto suTer from tne u s e of alcohol and otrter drugs.

V/e resolve to c e faithful to tne teachings of J e s u s Cnnst and to walk m freedom and responsibility to o u rse lv es and to our neigneors.

V/e will exam ine our ow n lifestyles and modify our behavior a s it contnbutes to tne en sis c a u s e d by the a b u se of alcortoJ and other drugs.

V/e commit ourselves to b e informed fully about tne spmtual. psychological, econom ic, social, a n d political dimensions of Dus en sis

V/e will work, w.nereve* w e are. for |u sa ce and against system ic acts of violence, oppress-on. and cenumartization mat affect children, youtn. ano adults.

For Our Congregations v /e will foster worshiping co n g reg a o o n s w here the practice of

hospitality tnrougn tne lo v e of C m s t ensu res mat those in n eed will expenenee w elcom e

V/e wli call u ccn all fa.tnful C n n ss a n s to lift up in tne<r devobonaf life this crisis. and wherever possible, to pray for particular persons in need.

For Our Church We *HI present me c r s is a s a top prcnty o f our churenes' ag en d a s,

ano we will hold cur lead ers accountable for keeping it mere. We wll designate a person of our churches resources tc m is task.

For Our Giccal Commurity v /e recognize mat m e crisis is g icca l and m at no na:on is exem pt

from God's salt for iu scc e and me'dy w e «-ii ce Cilige-it m reminding our pciiccal leaders mat to n eg lect me

ensis pieces our nation under me judgm ent of GcC

in H j—c-e Sennce w e c c .- n it o u - s e 'i e s to m e p re v e n c c n c i m e furmer sp re a d of me

a c c s e ;f alconoi a n c o m e r c ru g s a t eve*/ level cf life

V ll - E F E 3 V M i < = 7-11S C O V E N A N T . ANO V/E WILL HOLD O U R S E L V E S A C C 0 U N T A 3 L E F O P i t s F U L F IL L M E N T v/E R E C O G N IZ E ~ - A 7 s o C O i n G M U C H W IL L E E REQUIRED 0 = u S E L * v / E a .= e - E D 5 V G C C TO a c d E F T t h i s C O V E N A N T

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APPENDIX N

MINISTRY BOARD MEETING MINUTES

150

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151

Open Door Board Minutes W esley C o m m u n ity C e n te r

D elp h o s A v e n u e Dayton O h io 4 5 4 1 7

July 27. 2001

C Opening Prayer by Pastor Rosunde’ Cummings Nichols £- Minutes read by secretary Carlene Wilson from previous meeting on Tuesday March 13.

2001. Minutes approved by consensus of Open Door Ministry Board. Z Treasurer Report by Winifred Frazier in the absence of Treasurer lola Hayes: £ Beginning balance: S 334.28

* Anniversary expenses: Building facility ( Hoover Party House) donated by Mr. & Mrs. Greg Harris.

£ Plaque for honoree Gerald Davis S25.00 Z Food donated by staff and Collaborative Partners Z Paper Goods and eating utinsils donated by volunteer staff. Z Cake donated by volunteer staff member. Z Decorations S 100.00 ( 21table coverings and balloons. Z Total after expenses: S 209. 28 Z Total monies received from Offering from Anniversary Celebration: S 198.00. Z Ending balance: S 334.23 Treasurer’s report approved by consensus of M. Board.

Z Update by Pastor Nichols in reference to Doctoral process. Z The following officers were elected 2 Scheduling of Preachers and Guest speakers Rev. Beverly Lee. Chair. Rev. Mark GMC

Guar. Shannon Coleman. 2 Ministry Of Hospitality: Mrs. Winifred Frazier. Chair, lola Hayes . and Dorothy Thomas, 2 Ministry Of Greeters: Agnes 2 Mentors for Eagles Ministry: ( Lav ministers and new candidates of ministry) Lee,.Beikman,

Me Guire

It was approved by consensus o ‘ r e Ministry Board to convene every fifth Tnursday o f the calendar year

Closing praye* Rev Robe-t Ee-k~="

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APPENDIX O

CONTEXTUAL ASSOCIATES’ MEETING

152

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Contextual Associates Focus Session I Victory United Methodist Church

March 9, 2000

Attendees: Pastor Rosunde’ Cummings Nichols, Chair Rev. John Allen Gerald Davis Carlene Wilson- Worth

A genda

Prayer: Pastor Rosunde’

Purpose of Session:

Topic o f Discussion”

1) Isaiah 61:1-2, and Luke 4: 18-19, and their scriptural relationship to the recovery process.

□□ Why is it relevant? DO How is it relevant ? DO What is God saying to the church concerning our responsibility

Closing Prayer: Rev. John Allen

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C o n t e x t a s s o c i a t e s m i n i s t r y T e a m M i n u t e s 2 0 0 1 J a n u a r y 9 ,

ATTE.VDA.VCE

OPENING DEVOTION

INTRODUCTIONS

DISCUSSION

J o h n C . a l l e n , R o b e r t B i e k m a n , S h a l l o n C o l e m a n . G e r a l d D a v i s , D a n i e l F e l l x , R o g e r G o d s e y - B e l l P a s t o r S h i r l e y - J o h n s o n . P a s t o r B e v e r l y L e e . P a s t o r R o s u n d e * c . N i c h o l s a n d M a r y S k e l t o n , e x c u s e d a b s e n c e : C a r l e n e W o r t h .

D e v o t i o n b y R e v e r e n d R o b e r t B i e k m a n , P a s t o r f o r W e s l e y C e n t e r a n d UAL P a s t o r a t R e s i d e n c e P a r k U.M.C.

P a s t o r R o s u n d e * C. N i c h o l s w e l c o m e d e v e r y o n e a n d EXPRESSED GREAT CRATITUDE AND APPRECIATION OF THOSE PRESENT FOR THEIR COMMITMENT TO PARTICIPATE AS CONTEXT ASSOCLATES LN THE DEVELOPMENT OF A REPLICABLE MODEL OF MINISTRY FOR RECOVERING SUBSTANCE ABUSERS. P a STOR N i c h o l s s h a r e d t h e m i s s i o n .a n d b i r t h o f o p e n d o o r m i n i s t r y , r e f e r r i n g t h e m a l s o t o t h e m i s s i o n s t a t e m e n t a t t h e b e g i n n i n g o f t h e p a g e .

D u r i n g t h e d i s c u s s io n o f p r o j e c t d e s i c n , t h e c o n t e x t a s s o c l a t e s o f f e r e d t h e f o l l o w INC s u g g e s t i o n s , r e s u l t i n g FROM G R O U P DISCUSSION:

( 1) S u g g e s t i o n s t o b e i n c l u d e d in t o p i c . C h a n c e f r o m s p i r i t ■-UALiTY . t o C h r i s t c e n t e r e d s p i r i t u a l i t y , c l a r i f y i n g t h e n a t u r e o f t h e r a p u d i c m i n i s t r y f o c u s .

( 2 ) T o INCLUDE CHURCH NAMES OF CONTEXT ASSOCIATES AS p a r t n e r s in p r o j e c t d e s i c n : F a i t h M i s s i o n C o m m u n i t y C h u r c h , N e w L i f e C o m m u n i t y O p e n B i b l e C h u r c h , O m e g a C h u r c h . R e s i d e n c e P a r k U.M.C. C h u r c h . S t . P a u l B a p t i s t C h u r c h . T a b e r n a c l e , a n d V i c t o r y U.M.C.

(3 ) T O INCLUDE IN THE Q l ALIFICaT IO nS FOR LEADERSHIP THAT ALL L e a d e r s h i p f u n c t i o n s w i l l b e p e r f o r m e d by C h r i s t l a n s W HOSE LIVES HAVE BEEN TRANSFORM ED, HEALED. AND d e l i v e r e d f r o m t h e l if e o f s u b s t a n c e a b u s e a n d C h r i s t i a n s W HO HAVE EXPERIENCED WORKING W ITH RECOVER* AND PREVENTION. A L L INDIVIDUALS MUST HAVE AT LEAST FIVE YEARS OF SOBRIETY OR FIVE YEARS O F PROFESSIONAL EXPERIENCE W O RK IN G W ITH THE S I BSTANCE ABU SE POPU La T IO V

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155

( 4 ) G r o u p d i s c u s s i o n i d e n t i f i e d : - S e v e r a l o n g o i n g s p i r i t u a l i t y g r o u p s a r e p r e s e n t l y b e i n g l e d b y c o n t e x t a s s o c i a t e s . C o n t e x t a s s o c l a t e s d e c i d e d i n o r d e r t o e f f e c t i v e l y , m o n i t o r t h e CONTROLLED GROUP. WHICH IS THE O P E N DOOR MINISTRIES, THEY WOULD RECRUIT MEMBERS OFTHEIR CHURCH BASED SPIRITUALITY GROUP WHO ARE IN RECOVERY TO PARTICIPATE IN THE PROJECT IN ORDER TO TEST THE HYPOSTASIS OF THE PROJECT DESICN.

( 5 ) V o l u n t e e r s f o r f a m i l y s u p p o r t c o u n s e l i n g a r e :

( 1 ) D r . S h i r l e y J o h n s o n , l i c e n s e d s u b s t a n c e a b u s e a n d a i d s c o u n s e l o r . ( 2 ) S h a l l o n C o l e n l a n , P r o g r a m c o o r d i n a t o r o f p e o p l e t a k i n g c h a r g e . W e s l e i C o m m u n i t y C e n t e r . ( 3 ) C a r l i n e W o r t h , t o f u n c t i o n a s c h r i s t l a n s u b s t a n c e a b u s e c o u n s e l o r , a n d c o o r d i n a t o r OF SUPPORT SERVICES, A N D D IR E C T O R OF RECOVERY MINISTRY A T VICTORY C h u r c h .

(6 ) R e s e a r c h St r a t e g i e s :

V o l u n t e e r s t o d e v e l o p p r e a n d p o s t e v a l u a t i v e t o t o o l f o r m i n i s t r y : R e v . B e v e r l y L e e , D r S i u r l e y J o h n s o n , P a s t o r R o s u n d e ’C N i c h o l s . T h e t o o l i s u s e d TO DETERMINE THE GROWTH OF THEIR SPIRITUALITY OVER A THREE TO SIX MONTH PERIOD . EACH PARTICIPANT WILL nsnLALLY b e ASKED TO COMPLETE A SURVEY FORM FOLLOW ED BY A POST TEST.

( 7 ) C o n t e x t a s s o c l a t e s s u g g e s t e d t h a t w e e l i m i n a t e t h e i n t r o d u c t o r y s e n t e n c e . W HICH CREATES NECATIVE TENSION B E T W E E N T H E PU R PO SE PHILOSOPHY AND THEOLOGY OF EX IST IN G 12 STEP PROGRAMS AND O U R P R O JE C T DESIGN SPIRITUALITY TREA TM EN T MODEL. ALSO REVERSINC THE ORD ER O F THE L A S T SE N TE N CE TO INTRODUCE RESEARCH OBJECTIVES SECTION.

M e e t i n c w a s a d j o u r n e d w i t h a c l o s i n g p r a y e r b y R e v . B e v e r l y L e e .

S u b m i t t e d b y :

M a r y S k e l t o n P r o j e c t R e c o r d e r

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APPENDIX P