This chapter is almost entirely concerned with carrying the message to alcoholics who still suffer. This corresponds precisely with the 'carry the message' Step, the Fifth of the Original Six Steps used by the Pioneers, which mentions neither a spiritual awakening nor practicing spiritual principles. Both of these ideas were added to create our current Step Twelve, but they are not discussed in this chapter. Suggestions on principles to be practiced in the home and office, our two most important types of affairs, can be found in The Family Afterward and To Employers. The spiritual awakening mentioned in Step Twelve is revealed gradually in the Big Book Promises found in several previous Steps, and culminate in the Ninth and Tenth Step Promises.

Seeing others recover and being part of a growing fellowship gives our lives new meaning. We may not know anyone who needs our kind of help. The authors, in their time, found many prospects through doctors, clergymen and hospitals, medical treatment being more scarce and less accepted than it is now. We are advised to cooperate, and warned not to be an evangelist or a reformer as we approach these potential sources, the first of many such warnings against preaching in this chapter. "So cooperate; never criticize. To be helpful is our only aim." (Page 89) The person we are to work with is called a 'newcomer', 'new man', 'prospect' and a 'protege'. Though the last term implies a mentor, that word is not used in this chapter. In fact, there is no specific word in this chapter for the person helping the newcomer. The person hearing our Fifth Step was earlier called our 'partner' (Into Action, Page 75), and later on Bill W. and Dr. Bob, the giver and receiver of the message in Akron, are referred to as 'friends' three times (A Vision For You, Pages 156-157). Notice that neither of these terms implies that one person is senior or superior to the other.

Around half of this chapter is devoted to preparing for the approach to the newcomer and making our first visit. There are more specific directions on these phases of carrying the message than that of our prospect taking the Steps. We and the family are advised not to try and persuade a prospect to stop drinking. We must be patient, realizing that he is a sick man, an idea last mentioned in Step Four to help us relieve anger (Page 67). If he does want to stop, we should find out what we can in order to find the best way to approach him. Waiting for the end of a spree or a lucid interval, the family or a friend should ask "if he wants to quit for good and if he would go to any extreme to do so." (Page 90) At that time, those close to him might mention that we are glad to help as part of our own recovery if he is interested. We should urge the family not to plead or be over-anxious. "If he does not want to see you, never force yourself upon him. Neither should the family hysterically plead with him to do anything, nor should they tell him much about you." (Page 90) Not only are there many similar warnings in this chapter against applying pressure to the new prospect, many of them are categorical like the first sentence here, and they are sometimes phrased more like orders than suggestions. On our first visit to a new man we ought to talk alone with him, if possible. We follow his inclination, letting him talk if he wishes or discussing our own drinking if he doesn't. We can tell humourous stories of our past misadventures if he is in a light mood, or discuss the trouble caused by liquor if he is in a serious mood. When he sees that you know about the drinking game:

	Tell him how baffled you were, how you finally
	learned that you were sick. Give him an account of
	the struggles you made to stop. Show him the mental
	twist which leads to the first drink of a spree. We
	suggest you do this as we have done it in the 
	chapter on alcoholism. If he is alcoholic, he will 
	understand you at once. He will match your mental 
	inconsistencies with some of his own. (Page 92)  

Next, "[o]utline the program of action, explaining how you made a self-appraisal, how you straightened out your past and why you are now endeavoring to be helpful to him. It is important for him to realize that your attempt to pass this on to him plays a vital part in your own recovery." (Page 94) The emphasis here is clearly on our experience with the program, not citing the Big Book. We may mention the fellowship of Alcoholics Anonymous, and possibly lend him our copy of the book while laying out the spiritual tools for his inspection. In a two page discussion of this phase of our approach to the prospect there are several more warnings not to preach to or pressure him. Given the urgency of our mission, the continuing warning not to put pressure on the prospect is remarkable, and appears to be most common in the early stages of our work with the newcomer. This passage gives the probable reason: "He should not be pushed or prodded by you, his wife, or his friends. If he is to find God, the desire must come from within." (Page 95) We are advised not to be discouraged if we get no response after our effort. "One of our Fellowship failed entirely with his first half dozen prospects. He often says that if he had continued to work on them, he might have deprived many others, who have since recovered, of their chance." (Page 96) This probably refers to Bill W., who was very preachy in his early attempts to spread the message, and did fail at first, before meeting Dr. Bob. (See Pass it on, Page 132-133)

On our second visit, presumably after he has shown further interest, the prospect may have already read the Big Book on his own and be ready to take the Twelve Steps contained within. "Having had the experience yourself [taking the Steps], you can give him much practical advice. Let him know you are available if he wishes to make a decision and tell his story, but do not insist upon it if he prefers to consult someone else." (Page 96) The emphasis again is on our own experience, not the book. This is also the only mention in the chapter, covering the actual working of the Steps, of our advising or directly helping the new person with them after he has made the decision to follow through. The passage leaves open the question of how active we are to be in this regard, but the wording here certainly does not imply that we are in any way supervising or leading him. This is consistent with the continuing references in this chapter warning us not to dominate the alcoholic. It may be assumed by the authors that since the newcomer has read the book, he is using it as his guide to the Steps.

The authors spend much less time giving advice on helping the newcomer take the Steps than on when and how to help him in other ways. The man may be financially distressed. We should not deprive our family or creditors of what they are due. The authors ask us to be certain that "he is not trying to impose upon you for money, connections, or shelter. Permit that and you only harm him. You will be making it possible for him to be insincere. You may be aiding in his destruction rather than his recovery." (Page 96-97) Today this would be known as enabling. "Never avoid these responsibilities, but be sure you are doing the right thing if you assume them. Helping others is the foundation stone of your recovery. A kindly act once in a while isn’t enough. You have to act the Good Samaritan every day, if need be." (Page 97) There is a lengthy list of situations faced by the authors in helping new prospects which were common in their time. Some of these involve counseling the prospect's family, securing medical care and interceding with police and courts when necessary. Most of these seem to apply in the earliest days of recovery, when the newcomer is most helpless. This help may be needed any time of day or night, we are warned, and it may interfere with our sleep, business and spare time. It should also be noted that, though in-kind help is emphasized in this part of the chapter, there are limits. The authors write in The Family Afterward (Page 132): "But those of us who have tried to shoulder the entire burden and trouble of others find that we are soon overcome by them." Despite this type of help often given to the new man, "[w]e seldom allow an alcoholic to live in our homes for long at a time. It is not good for him, and it sometimes creates serious complications in a family." (Page 97) "For the type of alcoholic who is able and willing to get well, little charity, in the ordinary sense of the word, is needed or wanted." (Page 97-98) Making personal sacrifices and going out of our way to secure needed services and provide support for our protege is expected, but giving directly to him seems to be problematic unless warranted, money and shelter in particular. "The minute we put our work on a service plane, the alcoholic commences to rely upon our assistance rather than upon God. He clamors for this or that, claiming he cannot master alcohol until his material needs are cared for. Nonsense... Job or no job— wife or no wife— we simply do not stop drinking so long as we place dependence upon other people ahead of dependence on God." (Page 98)

The focus shifts next to the family and home situation. There is no mention of our offering advice to the alcoholic on these matters. Again, it may be assumed by the authors that he is now using the Big Book himself as a guide to pursue the program of action. "There may be divorce, separation, or just strained relations. When your prospect has made such reparation as he can to his family, and has thoroughly explained to them the new principles by which he is living, he should proceed to put those principles into action at home." (Page 98) In this regard, "Though his family be at fault in many respects, he should not be concerned about that. He should concentrate on his own spiritual demonstration." (Page 98) This is similar to advice in Steps Four and Nine, in which we are also called to ignore others' wrongdoing and concentrate on ours. (Pages 67 and 78) After the alcoholic has been successful in practicing spiritual for a few months, the effect on the family will be great and they may want to go along.

If there is divorce or separation, the couple should not rush to get back together. The relationship must be established on a new basis, after both acquire a new attitude and spirit. "Let the alcoholic continue his program day by day. When the time for living together has come, it will be apparent to both parties... Remind the prospect that his recovery is not dependent upon people. It is dependent upon his relationship with God." (Page 99-100) The first sentence implies that the alcoholic is pursuing recovery on his own way, and that we are playing a secondary role. The last part of this passage repeats advice stated above on right and wrong dependence. We should counsel the family that the alcoholic is a sick man, and that his character defects will not disappear overnight, that he is growing spiritually. If we have successfully solved our own domestic problems, we tell the family how that happened. These last two suggestions are the only specific guidance we are directed to give on the subject of family relations, and that is to the family, not to the alcoholic himself.

The authors then shift to a lengthy discussion of our newfound immunity to alcohol. This can be seen in part as an elaboration, in practical terms, of the Tenth Step Promises. If we are spiritually fit, we can meet certain conditions, such as seeing movies with drinking scenes, go places where alcohol is served, have it in our homes and the like. "An alcoholic who cannot meet them, still has an alcoholic mind; there is something the matter with his spiritual status... In our belief any scheme of combating alcoholism which proposes to shield the sick man from temptation is doomed to failure. If the alcoholic tries to shield himself he may succeed for a time, but he usually winds up with a bigger explosion than ever. We have tried these methods." (Page 101) The last comment appears to refer to some of the failed methods on Page 31 the authors previously tried to limit their drinking. We may go places where there is drinking, "if there is a legitimate reason for being there." (Page 101) We may eat with a friend in a bar, go to weddings, receptions and even "plain ordinary whoopee parties" if we truthfully have a good social, business or personal reason for being there. We can explain to our friends why alcohol disagrees with us, and if we do this thoroughly, few will ask us to drink. We need not continue to be withdrawn from life anymore, as in our drinking days, just because friends and those about us drink.

Furthermore:

	Your job now is to be at the place where you may be
	of maximum helpfulness to others, so never hesitate to
	go anywhere if you can be helpful. You should not
	hesitate to visit the most sordid spot on earth on such
	an errand. Keep on the firing line of life with these
	motives and God will keep you unharmed. (Page 102) 

The authors conclude the chapter: "Some day we hope that Alcoholics Anonymous will help the public to a better realization of the gravity of the alcoholic problem, but we shall be of little use if our attitude is one of bitterness or hostility. Drinkers will not stand for it." And finally, reprising ideas from Steps Three, Four and Ten: "After all, our problems were of our own making. Bottles were only a symbol. Besides, we have stopped fighting anybody or anything. We have to!" (Page 103)