Tolv steg för livet - Doria

306movement meet in Christian recovery groups. Månsus has stated thatthe higher power in twelve-step programs is identical to Jesus Christ.While Månsus has been particular about maintaining a clear Christianidentity in BD, those offered or receiving help in the form of Christianrecovery have not been required to declare themselves Christians.Compared to the American Christian recovery organizations such asChristian Recovery International and Overcomers Outreach, BD has takena moderate view as far as stipulating the higher power mentioned inits recovery work. Christian recovery was the fundamental idea drivingBD during 1991–2005, the period this study researched. At times,recovery has been more at the forefront of BD’s activities and has, attimes, held a more modest role.BD’s Christian recovery encompasses not only recovery for individualsbut also for congregations, society, and the environment. In this manner,recovery encompasses all of creation’s healing and restoration. Thisidea is based on Månsus’ emphasis on creation-theology. However,the rest of creation cannot be ignored. Human beings’ responsibilityfor the environment and the realization of social justice is part of theholistic thinking that Månsus advocates. His view of Christian recoveryis a model for the recovery of all creation. Månsus’ view of recoveryis not primarily Christ-centric, instead it is God as creator andupholder of the world who is foremost stressed. Christ is equal to thishigher power, the member of the Christian trinity that turns his countenancetowards people. Månsus’ emphasis on evangelization andrevival runs parallel to his creation-theological perspective.The local congregations who have worked together with BD (oftenBaptist congregations) have been called affiliate congregations. Of theseaffiliates, five congregations located in Stockholm have been studiedfor this dissertation. These congregations started their Christian recoveryministries during 1994–1998 and were associated with BD’snetwork called Dialog Stockholm. The group participants in the affiliatecongregations’ recovery groups came from, amongst other places, thesecular twelve-step movement, Christian congregations, and new agebelievers. The group meetings and their content were similar toAmerican recovery groups but were tailored to the needs of people inSwedish society. Thus, the affiliate congregations’ groups did notstress Christian aspects as much as groups in America do and Swedishparticipants did not primarily come from church-going congregationalmembers.