TPC Journal V7, Issue 4 - FULL ISSUE

The Professional Counselor | Volume 7, Issue 4 333 the physical health goals that hopeful and optimistic people strive to achieve. Although there are a few scattered studies on Asian populations, there are limited studies within non-Western populations on how optimism and pessimism relate to quality of life (Chang, Sanna, & Yang, 2003); thus, the present study will contribute to the literature by testing the construct of optimism across cultures. Consequently, it is hypothesized that participants who report higher optimism, despite their shared traumatic experiences with those who report lower optimism, will report higher PTG scores. Religious commitment. Religiousness, religiosity, and religious commitment are constructs that are often confused and sometimes used interchangeably with spirituality (Brownell, 2015; Pargament & Mahoney, 2012; Pargament & Maton, 2000). Spirituality is a continuous search for the sacred (Batson, Schoenrade, & Ventis, 1993). Religion can also be expressed as human practices and behaviors concerned with a search for the sacred—a search founded on dogma, traditional practices, and institutional regulations (McIntosh, Poulin, Silver, & Holman, 2011; Pargament & Maton, 2000). Spirituality is an individual experience and does not necessarily work in an institutional setup like religion does. Even though past research has not distinguished between religiosity and spirituality (Pargament & Mahoney, 2012), current researchers are consistently contrasting the two, with some asserting that religion is dogmatic, restrictive, and institutional, whereas spirituality is subjective, personal, and life- enhancing (Brownell, 2015; King & Crowther, 2004; Pargament & Mahoney, 2012; Prati & Pietrantoni, 2009). In many studies, participants often identify themselves as both religious and spiritual, which is not surprising because both religiosity and spirituality can be expressed individually as well as socially, and both can either hinder or foster well-being (Pargament & Mahoney, 2012). In the discourse on PTG, religious coping is identified as a strong predictor of growth and partially shares the same descriptions as spirituality (McIntosh et al., 2011; Prati & Pietrantoni, 2009). However, Joseph (2011) cautioned against the assumption that higher PTG indicates higher religiosity. His caution has received corroboration from a qualitative study in Australia (Barrington & Shakespeare- Finch, 2013), in which participants in a grounded theory study described a decrease in religious commitment as indicative of psychological growth. The researchers surmised that participants whose trauma was related to their religious faith probably needed a shift in worldview about religion. Such a shift sometimes required lowered religious commitment to ensure psychological growth. This Australian study is in line with Joseph’s (2011) observation that growth could mean a decrease in religious commitment for one person and an increase for another. In another research study, a sample of 54 students who had experienced major traumatic events took part in a study that examined the association between event-related rumination, pursuit of religion and religious involvement, and PTG (Calhoun, Cann, Tedeschi, & McMillan, 2000). Despite the study’s inability to determine longitudinal direction of effect, results provided evidence that openness to religious change independently predicted the amount of reported growth in the participants. In yet another study on the role of spirituality and religiosity in the physical and mental health after collective trauma, religiosity and spirituality were found to be highly correlated (McIntosh, et al., 2011). Religiosity, like spirituality, predicted higher levels of positive affect. Interestingly, religiosity, but not spirituality, predicted lower incidence of mental ailments. Overall, with respect to physical health, religiosity was associated with decreased incidence of musculoskeletal ailments three years after the traumatic experience. Psychologically, religiosity was correlated with lower incidence of mental ailments, positive affect, and fewer cognitive intrusions three years after the 9/11 attacks. In sum, religious commitment has been found to enhance psychological growth after a traumatic experience. It is therefore hypothesized that participants in this