7 2 S p i r i t ua l i t y S t u d i e s 7 - 2 Fa l l 2 0 2 1 2006, 413). The existential theory is based on an assumption that the individuals are able to comprehend the meaning of suffering through braveness and compassion (Brunet et al. 2010, 830). Constanzo, Ryff and Singer (2009, 155) studied psychosocial damage and resistance in cancer patients and compared them to individual without any diagnosis. The results show higher levels of personal growth, social wellbeing, and spirituality. Cancer survivors are more resistant in case of upsetting of moods or various psychiatric symptoms. Religious orientation, or religiousness, plays an important role in cognitive processing of events, as individuals try to come to terms with traumatic events through religious practices (Pearce, Singer and Prigerson 2006, 744). According to Stríženec (in Halama and Semancová 2014, 2), the religiousness represents the opinion on God or another higher power that is manifested in the individual’s behavior. “The term ‘religiousness’ describes the religious experience associated with affiliation to a religion or adopting an approach with a religious content that is manifested in the system of values and in the behavior” (Pospíšilová 2014, 14). In connection with religiousness, there is also the concept of spirituality. Based on theoretical knowledge, we can say that there is a relationship between spirituality and religiosity. But on the other hand, Paloutzian and Park (in Dutková, 2016, 24) claim that there is also the difference between spirituality and religiosity in the following sense: Religiosity is meant as organized and institutionalized component of faith, while spirituality deals with the inner and personal aspects of faith. Marciniak et al. (2019, 645) define spirituality as “the central experiential function of religion, which through thinking, feeling, action leads to the finding, preservation and transformation of the sacred into human life.” Sifers and Warren (in Dutková, 2016, 18) argue that spirituality can have various functions for individuals. Spirituality can unite people, thanks to which a social system is built. Spirituality supports the individuality of the individual and at the same time provides him with support, stability, and faith. Spirituality rituals can provide the individual with hope and pleasure in difficult situations. Spirituality can be helpful for individuals in interpersonal relationships and personal development. If the religiousness was considered from the social point of view, Purnell, Andersen and Wilmot (2009, 2) emphasize the socially organized character of religion. According to Pearce, Singer and Prigerson (2006, 745), religious individuals report higher levels of social security and satisfaction as opposed to individuals without any religious affiliation. It is necessary to note that the religiousness tends to develop. For better understanding, we provide a typology by Gordon W. Allport, who distinguishes between intrinsic and extrinsic religious orientation. Halama et al. (2006, 105–106) claim that the extrinsic religiousness helps an individual to fulfill and achieve their set goals. Religion provides them with consolation, joy, protection, and a role within the society. The individuals with extrinsic religiousness engage in religious ceremonies irregularly and only adopt certain religious opinions. They mainly focus on themselves and their own interests; their relationship to religion and church is insufficient. On the other hand, the intrinsic religiousness views religion as the meaning. The individuals adopt religions and live their lives according to the principles and rules of their religion. They are compelled to participate in the church ceremonies and view the religion and the church as one. Fighting and suffering constitute a common variable between religiousness and growth. Laufer et al. (2009, 862) studied the role of religiousness in relation to the posttraumatic growth in Israeli adolescents. Their results might lead to a conclusion that a subjective response of an individual seems like an important factor when attributing an importance to a traumatic event. It was found that the fear of a traumatic event correlated positively with growth. The research findings suggest that the predictors of growth differ based on the level of religiousness reported by the individuals. The study supports the relationship between the religious orientation and the process of growth. The main objective of the present study is to explore relation between the posttraumatic growth and religious orientation in cancer patients. A partial objective is to look for differences in posttraumatic growth between religious and non-religious cancer patients. We also aimed at exploring the differences in posttraumatic growth between cancer survivors and cancer patients undergoing treatment.
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