where none of the five factors of personality correlate significantly with religiosity as it was measured by the Literal vs. Symbolic dimension, a significant correlation with Openness to Experience was found. This is in line with Duriez, Soenens, & Beyers (2003), McCrae (1996, 1999), McCrae, Zimmermann, Costa, & Bond, (1996), and Saroglou (2002) Duriez, Luyten, Snauwaert, Hutsebaut (2002), who expected Openness to Experience to be crucial in order to understand the relation between religiosity and personality.
Although, because the model of Hutsebaut's is relatively new and, therefore not much research has been done, is formulating hypotheses a rather tentative business, we nevertheless tried to make at least some predictions. Based on the suggestions of McCrae (1996, 1999), and based on the meta-analysis of Saroglou (2002), in which they wrote that individuals who have high scores on Openness to Experience, have a more mature way of religious behaviour, we propose the hypothesis that individuals, who have a attitude toward religion in which a strong symbolic interpretation (Relativism and Second Naivité) can been found, are also characterised by a huge confidence in their selves and a great curiosity toward new experiences. This is also confirmed by research in which individuals with an open mind to religion, i.e. individuals who deal with religion in a personal and in a symbolic way, have a more or less open attitude in general (Duriez 2002; McCrae, 1999). Moreover, it has been proved that individuals who have and a strong symbolic interpretation-attitude toward religion (Relativism and Second Naivité) (Duriez, 2000; 2002) have less Need for Closure, what is linked to Openness to Experience. Therefore, we expect that individuals, who are situated in the Relativism- and Second Naivité-quadrants, score higher on Openness to Experience than those who are situated in the two other groups (Orthodoxy and External Critique).