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I am concerned, too, with how ministers have taken over the language and thus the concepts of psychiatry to such an extent that they are not critical of the contradictions between their faith and the concepts. As I understand Christianity, making or asking for a prognosis is improper. Who is to judgehis fellow-man?
This discussion of the therapeutic relationship is based on many propositions about the course of personal development from birth to death. My talks with patients always involve the clarification of parent-child relationships. In this section, for example, one assumption I make is that personal autonomy, the feelings we call freedom and the sense of being self-possessed, arise out of family relationships characterized by mutuality, intimacy, and closeness. I assume that love and freedom are not contradictory. In this paper, I am not concerned with the explication of these propositions. The author of a developmental schema to which I respond most favorably if Erik Erikson, The two publications I recommend are:Childhood and Society. New York, W. W. Norton & Co., 1950, andYoung Man Luther. New York, Norton, 1958.
Williams, D. D.,God's Grace and Man's Hopee New York, Harper and Bros., 1949.
The problem of fee-setting in clinics is in some ways even more complicated than in private practices. Patients with lower means often feel inadequate to begin with, and often think they are getting less adequate help than do private patients. This is not the place to discuss this issue and others. However, I would like to state that, though there may be some basis for this impression in medical clinics, the thrust of this paper is that it need not be so in mental-health clinics.
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A revised version of a paper read to a seminar in Religion and Psychiatry led by the Rev. Daniel D. Williams, Ph.D. and Dr. Steinzor at Union Theological Seminary in the spring of 1964.
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Steinzor, B. On faith, doubt, and suffering. J Relig Health 4, 119–145 (1965). https://doi.org/10.1007/BF01532058
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DOI: https://doi.org/10.1007/BF01532058