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Chapter 11 of the book "Psychiatric Mental Health Nursing: Concepts of Care in Evidence-Based Practice" is presented. It discusses the stages of family development. It explores the primary concepts of theoretical approach to family therapy. It examines a case study of John Marino and his family who have encountered marital problems.

The study of the Devil in early modern English culture begins with the Reformation, or, more precisely, with the understanding of satanism that emerged out of Protestant attempts to comprehend the corruption of traditional Catholicism. As the will to reform in England gathered pace, Protestant polemicists targeted not only specific clerical abuses but the Roman faith as a whole. They adopted a long-established heretical association of the Pope with Antichrist, and behind Antichrist lay the Devil, the guiding hand of apocalyptic subversion. In describing how Satan came to exact such a profound influence over generations of ostensibly pious men and women, Protestants articulated a demonic agency which placed the Devil's power firmly in the human consciousness and in the manipulation of man's instincts, both godly and ungodly. In effect Catholicism might be a parody, a contradiction of everything sacred to the true faith. But this was hidden behind a pious gloss which had hoodwinked millions into their own eternal destruction. Nor were its victims naive or ignorant; many learned and zealous Christians continued to believe in the veracity of the Roman church. It fell then to the reformers to explain why Catholicism was such a convincing fake, and in so doing reveal its contrariety with Christianity. Paradoxically, this very process forced Protestants to engage with the spiritual and emotional experience which bound men to Catholicism, and to find a congruous place for the Devil within it. [ABSTRACT FROM AUTHOR]

In January 1669, Anna Ebeler found herself accused of murdering the woman for whom she had worked as a lying-in maid. The means was a bowl of soup. Instead of restoring the young mother's strength, the soup, made of malmsey and brandy in place of Rhine wine, had increased her fever. The mother became delirious but, as the watchers at her deathbed claimed, she was of sound mind when she blamed the lying-in maid for her death. As word spread, other women came forward stating that Ebeler had poisoned their young children too. The child of one had lost its baby flesh and its whole little body had become pitifully thin and dried out. Another's child had been unable to suckle from its mother, even though it was greedy for milk and able to suck vigorously from other women: shortly after, it died in agony. In a third house, an infant had died after its body had suddenly become covered in hot, poisonous pustules and blisters which broke open. The baby's 7-year-old brother suffered from aches and pains caused by sorcery and saw strange visions, his mother suffered from headaches and the whole household started to notice strange growths on their bodies. And a fourth woman found her infant covered with red splotches and blisters, her baby's skin drying out until it could be peeled off like a shirt. The child died most piteously, and its mother's menstruation ceased. [ABSTRACT FROM AUTHOR]

It is a familiar paradox to claim that the more we know about any subject, the harder it becomes to generalise about it. The last twenty-five years have been a golden period for the historical study of witchcraft, transforming the subject from an esoteric byway into a regular concern of social, religious and intellectual historians. Valuable research has been carried out in virtually every country in Europe, and in the New World, enhancing our knowledge enormously in both depth and breadth. Hugh Trevor-Roper's pioneering essay, which did much to stimulate this interest, also reminds us how far we have travelled. The information available for a modern synthesis is greater by several orders of magnitude than that available to him around 1960. A wide range of interpretative strategies, drawing on virtually every kind of theoretical and interdisciplinary approach, has been brought to bear on the phenomenon. We certainly understand far more about the inner logic of both beliefs and persecution than our predecessors. Yet it is apparent that no kind of definitive interpretation has emerged; if in some ways this is comforting for those still working on witchcraft, it is also somewhat daunting. Whatever the attractions of knowing that a mystery remains unsolved, one would prefer to have something more than ever-increasing complexity to claim as a result of one's efforts. It does seem at least possible that the strongly empirical bias of most historians has contributed to this situation, and that the wood is at times being lost for the trees. [ABSTRACT FROM AUTHOR]