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Abstract
The particular differences of Eastern Orthodoxy alleged by Tomka (2006) to demand a ``special research methodology'' are tested on a sample of the Serbian Orthodox, comparing them to Slovenian Catholics and American Protestants. The author found no important differences in the direction suggested by Tomka, with respect to the relation between traditionalism and religiosity, to religious experience, to civil religion, to quest religiosity, to religious deeds/ sacrifices (consequential religiosity), either structurally or as to magnitude. The exception is to be found in a somewhat stronger link between traditionalism and religiosity among the Orthodox, but the level of traditionalism among this group is lower than in the American Protestant case. Most of the differences found between the groups are attributable to higher magnitudes of religiosity in the American Protestant sample, but a clear peculiarity emerged indicating a higher presence of guilt religiosity in the Serbian Orthodox sample. The concept of God in this environment is that of a punishing God, along with a predominance of extrinsic psychological religiosity, leading to a psychologically disaffected (negative affect) situation.
Les différences particulières de l'orthodoxie orientale relevées par Tomka (2006), qui revendique, dès lors, une ``méthodologie particulière de recherche'', sont testées sur un échantillon de Serbes orthodoxes, qui sont comparés à des catholiques slovènes, des musulmans bosniaques et des protestants américains. Aucune différence importante n'a été notée dans le sens suggéré par Tomka, à l'égard de la relation entre le traditionalisme et la religiosité, l'experience religieuse, la religion civile, les actes religieux (la consequentialité religieuse), la religion, la religiosité de quête, autant en terme structurel que d'étendue. La seule exception observable est une corrélation plus forte entre le traditionalisme et la religiosité chez les orthodoxes. Néanmoins, le traditionalisme dans ce groupe est moindre, en comparaison avec l'échantillon de protestants américains. Les différences les plus marquées entre les groupes, concernant ces indicateurs, sont attribuables à la puissance de la religiosité (chez les protestants américains). D'autre part, une différence significative se trouve dans la présence plus importante d'une religiosité de culpabilité chez les Serbes orthodoxes. Le concept de Dieu dans cet environnement est un concept de Dieu punitif qui va de pair avec une prédominance de la religiosité psychologique extrinsèque menant à une affectivité négative.
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