It then continues with a quick recap of the journey so far:

	In the first two Steps we were engaged in reflection. We saw that we were powerless
 	over alcohol, but we also perceived that faith of some kind, if only in A.A.
 	itself, is possible to anyone. These conclusions did not require action;
	they required only acceptance... Like all the remaining Steps, Step Three calls
 	for affirmative action, for it is only by action that we can cut away the 		
	self-will which has always blocked the entry of God—or, if you like, a Higher
 	Power—into our lives. (Page 34)  

In this passage, we are reminded of the previous observation that the three pertinent ideas from the Big Book represent the first two Steps, and that they require belief and not action - "being convinced, we were at Step Three." (Big Book Page 60) The point is also confirmed that Steps Three through Twelve require action, and for this reason these are the ones for which we see explicit directions in the Big Book.

"Faith, to be sure, is necessary, but faith alone can avail nothing. We can have faith, yet keep God out of our lives. Therefore our problem now becomes just how and by what specific means shall we be able to let Him in? Step Three represents our first attempt to do this." (Page 34) As with Step Two, the author attempts to encourage the newcomer and widen the arch through which he may pass: "[A]nyone at all, can begin to do it. We can further add that a beginning, even the smallest, is all that is needed. Once we have placed the key of willingness in the lock and have the door ever so slightly open, we find that we can always open it some more. Though self-will may slam it shut again, as it frequently does, it will always respond the moment we again pick up the key of willingness." (Page 35) The Big Book, though it does mention making a beginning, takes a heavier approach, saying "[w]e thought well before taking this step making sure we were ready; that we could at last abandon ourselves utterly to Him." (Page 63)

Further encouraging the newcomer, the author explains that this Step is more practical and less mysterious than many may believe. Following up on the idea first introduced in the previous chapter that we may substitute A.A. itself for a Higher Power (which was another easing of the conditions for recovery):

	"Every man and woman who has joined A.A. and intends to stick has, without 
	realizing it, made a beginning on Step Three. Isn’t it true that in 
	all matters touching upon alcohol, each of them has decided to turn his or 
	her life over to the care, protection, and guidance of Alcoholics Anonymous?
	Already a willingness has been achieved to cast out one’s own will and 
	one’s own ideas about the alcohol problem in favor of those suggested by
	A.A. Any willing newcomer feels sure A.A. is the only safe harbor for the
	foundering vessel he has become. Now if this is not turning one’s will and 
	life over to a newfound Providence, then what is it?" (Page 35)  

Thus, willingness is the key to overcoming self-will, and accepting A.A.'s ideas and program of recovery shows sufficient willingness and open-mindedness to make a start. Some newcomers may be reluctant to turn their will and lives over to anyone or anything in areas other than alcohol, but the author warns that this bolsters ego (a term similar to self-will) and frustrates spiritual development. To the doubtful newcomer, the author makes the case for a healthy dependence on a Higher Power, the second major theme of the chapter. Dependence on God was previously discussed in the Big Book (Pages 49-50), and in the previous chapter (Page 31), but this section of Step Three is the most extensive discussion of dependence in the literature. In keeping with the Twelve and Twelve's more expansive notion of a Higher Power, dependence on A.A. is also believed to be healthy.

The alcoholic personally and the world in general both show the poor results of self-sufficiency and self-righteousness. "The philosophy of self-suffciency is not paying off. Plainly enough, it is a bone-crushing juggernaut whose final achievement is ruin." (Page 37) "We realize that the word “dependence” is as distasteful to many psychiatrists and psychologists as it is to alcoholics. Like our professional friends, we, too, are aware that there are wrong forms of dependence. We have experienced many of them." (Page 38) Faulty forms of dependence have caused many alcoholics to reject it altogether, "[b]ut dependence upon an A.A. group or upon a Higher Power hasn’t produced any baleful results." (Page 38) Newly-sober alcoholics are often wracked with bitterness, remorse, guilt, and other problems that will not be solved by his unaided will. These threaten his newfound sobriety. But on who or what can he rely for the needed help? "At first that “somebody” is likely to be his closest A.A. friend." (Page 39) 'Sponsor' and 'friend' are used interchangeably in this passage, reflecting usage in the Big Book (Pages 16, 156 and 157) This short term reliance of a newcomer on the friend/sponsor appears to be the only form of healthy dependence on an individual endorsed anywhere in the literature. This person tells the newcomer that he has only begun, and that more action is needed:

	More sobriety brought about by the admission of alcoholism and by
	attendance at a few meetings is very good indeed, but it is bound to
	be a far cry from permanent sobriety and a contented, useful life.
	That is just where the remaining Steps of  the A.A. program come in. 
	Nothing short of  continuous action upon these as a way of life can bring
	the much-desired result. (Page 39-40)
	

The author goes on to explain that, in turn, the other Steps can best be practiced when Step Three is given a "determined and persistent trial." (Page 40) This appears to be the first explicit suggestion in the literature that any Step before the tenth be practiced continually or repeatedly. Although the newcomer may have come to believe that the his own will is useless, he is now told that "[a]ll by himself, and in the light of his own circumstances, he needs to develop the quality of willingness. When he acquires willingness, he is the only one who can make the decision to exert himself. Trying to do this is an act of his own will... It is when we try to make our will conform with God’s that we begin to use it rightly." (Page 40) This is one of only a few positive references to human resources or will power in the literature.

"Being convinced" of the ideas just discussed, we are given a specific to begin practicing Step Three: "In all times of emotional disturbance or indecision, we can pause, ask for quiet, and in the stillness simply say: “God grant me the serenity to accept the things I cannot change, courage to change the things I can, and wisdom to know the difference. Thy will, not mine, be done.” (Page 41) Thus the Serenity Prayer is introduced into the A.A. canon, the first time an element of a particular faith tradition is featured in the literature - this also occurs in Step Eleven later in this book. (Page 99) There was said to be some early friction in A.A. over the Serenity Prayer, with opposition in Akron and approval in New York. (See Dr. Bob and the Good Old Timers, Page 271)