Made available in DSpace on 2016-03-15T19:48:21Z (GMT). No. of bitstreams: 1 Carlos Antonio Valentim.pdf: 188796 bytes, checksum: f67ad9a0727708516a5a52d4a310e05a (MD5) Previous issue date: 2012-02-06 / This research aims to analyze the thoughts on the Brazilian religious institution under the eye of the traveler and the American Methodist missionary Daniel Parish Kidder through his narrative of travels in Brazil in the first half of the nineteenth century. It is used as the theoretical thinking of the Annales school, specifically E. P. Thompson with its historical logic that says that each time, each generation will be different questions for the object under study and will reach different answers. To contextualize the subject there is the interpretation of Brazilian society made by the writers Gilberto Freyre, Sérgio Buarque de Holanda and Caio Prado Junior, on the period of colonial Brazil. To understand the foreign view, we analyze what other travelers have also said on the religiousness in Brazil, for it is observed that Auguste Saint-Hilaire, Jean-Baptiste Debret and Richard Francis Burton said on the subject, they are unanimous in identifying the difficulty of civilizing Brazil is due to the Brazilian religiosity, which according to Saint-Hilaire Catholicism has undergone a social decline upon contact with the primitive nature. For Kidder, interpreters of Brazil and travelers, Brazil is not civilized because the Catholic Church was unable to evangelize the country, not having a position to do so because of the ignorance and immorality of the clergy. Kidder also denounces Catholicism, which instead of leading the faithful to God, away from him. For him, preaching the gospel was central to civilize Brazil. Kidder considers that the gospel that American Protestants offered to the Brazilians brought in its bulge the progress. Brazil with the Gospel would become a country of men and women who would know how to read and write, thus contributing to the personal and social development, towards progress. / Esta pesquisa tem como objetivo refletir sobre os pensamentos sobre a instituição religiosa brasileira sob o olhar do viajante e missionário metodista norteamericano Daniel Parish Kidder por meio de seus relatos de viagens no Brasil na primeira metade do século XIX. Utiliza-se como referencial teórico o pensamento da Escola dos Annales, mais especificamente E. P. Thompson com sua lógica histórica, que diz que cada época, cada geração fará perguntas diferentes para o objeto estudado e terá respostas diferentes. Para a contextualização do tema observa-se a interpretação da sociedade brasileira feita pelos escritores Gilberto Freyre, Sérgio Buarque de Holanda e Caio Prado Júnior sobre o período do Brasil colônia. Para compreender a visão estrangeira, analisa-se o que outros viajantes também disseram sobre a religiosidade brasileira e observa-se o que Auguste De Saint-Hilaire, Jean-Baptiste Debret e Richard Francis Burton afirmaram sobre o tema, os quais são unânimes em identificar que a dificuldade de civilizar o Brasil ocorre devido à religiosidade brasileira que, segundo Saint-Hilaire o catolicismo sofreu uma regressão social quando em contato com a natureza primitiva. Para Kidder, e para os intérpretes do Brasil e os viajantes, o Brasil não é civilizado porque a Igreja Católica não conseguiu evangelizar o país, não tendo condições de fazê-lo devido à imoralidade e ignorância do clero. Kidder denuncia também o catolicismo, que em vez de levar os fiéis a Deus, os afastava dele. Para ele, a pregação do evangelho era fundamental para civilizar o Brasil, pois entende que o evangelho que os protestantes norte-americanos ofereceriam para os brasileiros trazia em seu bojo o progresso. Portanto, o Brasil com o evangelho se tornaria um país de homens e mulheres que saberiam ler e escrever, contribuindo assim para o desenvolvimento pessoal e social, rumo ao progresso.

Made available in DSpace on 2016-03-15T19:48:27Z (GMT). No. of bitstreams: 1 Jose Mauricio Passos Nepomuceno.pdf: 823044 bytes, checksum: 646f7336469e396ae33ac65bc2812e4c (MD5) Previous issue date: 2013-08-15 / The paper analyzes the sociological problem with the loss of social legitimacy of the Brazilian Protestant Minister (aqui também pode-se usar Pastor) and it will evaluate the ways that these social agents can use to fill this gap psychosocial. Working from the theory paradigm of role "symbolic interactionist", taking advantage the sociological methodology of the Jean-Paul Willaime and transplanting these resources to the sociological Brazilian Protestantism's reality, this study showed that during the historical course, since the insertion of Protestant mission in Brazil, even the most significant change in the Brazilian religious field with the emergence of neo-pentecostalism, Protestant Ministers connected to brazilian historical religious denominations suffered a gradual loss or restriction of their social importance. The study also found that this loss or restriction in their social locus generates a natural response in order to reconquer their condition of social plenitude. This natural response interposes as the vital sociological problem discussed in this research: what are the possible outputs for legitimating the Brazilian Protestant Minister. / O trabalho analisa o problema sociológico da perda de legitimidade social do pastor protestante brasileiro e avalia os caminhos que estes agentes sociais podem se utilizar para preencher esta lacuna psicossocial. Trabalhando a partir do paradigma da teoria de papel simbólico interacionista , aproveitando-se da metodologia sociológica de Jean-Paul Willaime e transplantando estes recursos para a realidade sociológica do protestantismo brasileiro, o trabalho demonstrou que no decurso histórico, desde a inserção do protestantismo de missão no Brasil, até a mais significativa mudança do campo religioso brasileiro com o surgimento do neopentecostalismo, os pastores protestantes ligados às denominações religiosas históricas brasileiras sofreram uma gradativa perda ou restrição de sua importância social. O trabalho também considerou que esta perda ou restrição do locus social gera uma resposta natural de reconquista da condição de plenitude social o que se interpõe como o problema sociológico vital discutido nesta pesquisa: quais as possíveis saídas legitimadoras para o pastor protestante brasileiro.

Made available in DSpace on 2016-03-15T19:48:30Z (GMT). No. of bitstreams: 1 Tiago Silveira da Silva.pdf: 582665 bytes, checksum: b73b396f56c4672b3885d3c79448038c (MD5) Previous issue date: 2014-07-31 / Instituto Presbiteriano Mackenzie / This research on the historic way will reflect about the Rev. Álvaro Emidio dos Reis (1864-1925) life and acting, analyzing his profile as Presbyterian Pastor, controversialist leader and writer in the city of Rio de Janeiro, in the beginning of XX Century. Particularly, to observe the emphasis that he gave to implant new communities on the suburbs of Rio de Janeiro and other localities, using the work of lay people of his church as essential element. We sought to show in this essay the Álvaro Reis career as Pastor, his several initiative inside Brazilian Presbyterian Church and his activities along his ministry. We investigate the origins of Christian Endeavor movement and others missionary movements and para ecclesiastical, with similar goals, involving lay people in the missionary activity in second half of XIX Century. We research, in special case, the Christianity Endeavor in Rio de Janeiro Presbyterian Church, in the period of Rev. Alvaro Reis pastorate and the lay involvement of this church in the activities of urban mission in the Rio de Janeiro city, in expansion in the beginning of XX Century. Finally, we sought demonstrate the dynamic that involved the lays of Rio de Janeiro Presbyterian Church, in activities of urban mission resulted in several new churches that exist up to today / A presente pesquisa de cunho histórico refletirá a respeito da vida e atuação do Rev. Álvaro Emídio dos Reis (1864-1925), analisando seu perfil como pastor presbiteriano, líder e escritor polemista no Rio de Janeiro, no início do séc. XX. Em particular, observar a ênfase que deu à implantação de novas comunidades nos subúrbios do Rio e outras localidades, usando como elemento essencial o trabalho dos leigos de sua igreja. Procuramos mostrar neste trabalho a carreira de Álvaro Reis como pastor, suas diversas iniciativas dentro da Igreja Presbiteriana do Brasil e as atividades que exerceu ao longo de seu ministério. Investigamos as origens do movimento de Esforço Cristão e outros movimentos missionários e para-eclesiáticos, com objetivos semelhantes, envolvendo os leigos na atividade missionária na segunda metade do séc XIX. Pesquisamos, em especial, o Esforço Cristão na Igreja Presbiteriana do Rio de Janeiro, no período do pastorado do Rev. Álvaro Reis e o envolvimento do leigo dessa igreja na atividade de missões urbanas na cidade do Rio de Janeiro, em expansão no início do séc. XX. Finalmente, procuramos demonstrar que a dinâmica que envolveu os leigos da Igreja Presbiteriana do Rio, em atividades de missões urbanas resultou em diversas novas igrejas que perduram até os dias de hoje.

Made available in DSpace on 2016-03-15T19:48:33Z (GMT). No. of bitstreams: 1 Francisco Morilha Junior.pdf: 3502128 bytes, checksum: 0ed0e2ac8a304961d415d1d27c745de8 (MD5) Previous issue date: 2015-08-19 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / This research addresses the insertion of the Presbyterianism in the City of Cajamar and the contribution of this branch of Protestantism in the growth of the city, making a retrospective of the arrival of this religious group in Brazil until today. Also scrutinizes the participation of the Presbyterians in social and labor issues, chosen as case study the engagement of those in the strike of the Cement Company Perus Portland that lasted from 1962 to 1969, which was considered one of the longest strikes in the Brazilian history. For this study were used as references: John Calvin, Max Weber, Boanerges Ribeiro as well as newspapers, periodicals, official documents granted by the City Council, City Hall and the church itself, through its books of minutes and by qualitative interviews with characters and protagonists who lived in the period and their descendants. In the final considerations is presented a challenge for future generations to reflect on the binomial faith and action! / Esta pesquisa aborda a inserção do presbiterianismo na Cidade de Cajamar e a contribuição deste ramo do protestantismo no crescimento da cidade, fazendo uma retrospectiva da chegada deste grupo religioso ao Brasil até os dias atuais. Averigua também a participação de presbiterianos nas questões sociais e trabalhistas, elegendo como estudo de caso o engajamento destes na greve da Companhia de Cimento Perus Portland nos anos de 1962 a 1969, que foi considerada uma das mais longas greves da história brasileira. Para este estudo foi utilizado como referências: João Calvino, Max Weber, Boanerges Ribeiro, assim como jornais, periódicos, documentos oficiais cedidos pela Câmara Municipal, prefeitura e pela própria igreja, por meio de seus livros de atas e por entrevistas qualitativas com personagens e protagonistas que viveram no período e seus descendentes. Nas considerações finais é apresentado um desafio às futuras gerações para refletirem sobre o binômio fé e ação!

Made available in DSpace on 2016-03-15T19:48:37Z (GMT). No. of bitstreams: 1 Roseli de Almeida Massotti.pdf: 1934915 bytes, checksum: 01fa36a74792b6f3973e3ec6de89ab70 (MD5) Previous issue date: 2007-08-30 / This research is about the contribution of the educator Erasmo de Carvalho Braga to Brazilian education in the twentieth century. Living from 1877 to 1932 and contributed in an outstanding way to Brazilian education, Erasmo Braga presented theoretical conjectures that can be still recalled currently. It also aims to understand the context in which the conjectures were generated and applicated, as well as to bring them up and point them out as a productive support to current educators. First, it analyses the life and works of Erasmo Braga. In sequence, this research will seek to emphasize the educator and the education in his context. At least, seek to emphasize the importance of protestant values as a formative identity of students. It is valid to underline that the research predates the analysis of Braga Series , a didactic material for the student s use, composed by four volumes of texts for interdisciplinary readings. Such Braga Series will also be study object for exploration of the theoretical bases of the author. Therefore, this research will aid the understanding and reflexion related to the current prominence of Erasmo Braga s conjectures that deal with moral actions, interdisciplinarity and educational quality of contemporary education. / A pesquisa versa sobre a contribuição do educador Erasmo de Carvalho Braga ao ensino brasileiro no século XX. Tendo vivido no período de 1877 a 1932 e atuado de forma notória na educação brasileira, Erasmo Braga apresentou pressupostos teóricos que podem ainda ser resgatados nos dias atuais. Este trabalho visa entender o contexto de surgimento desses pressupostos e suas aplicações, bem como em resgatá-los e apontá-los como fértil apoio aos educadores atuais. Primeiramente, este estudo analisa a vida e a obra de Erasmo Braga para, então, enfatizar questões relacionadas aos educadores e à educação brasileira da época. Por fim, avalia a importância dos valores protestantes como identidade formativa dos educandos, segundo Erasmo Braga. Vale destacar que a pesquisa procede à análise da Série Braga, material didático elaborado para ser utilizado com o educando, composto de textos para leituras interdisciplinares. Dessa forma, com este instrumental pretende-se buscar o entendimento e reflexão acerca da relevância atual dos ensinamentos e pensamentos de Erasmo Braga quanto às ações de ordem moral, de valores éticos e da qualidade educacional do ensino contemporâneo.

Made available in DSpace on 2016-03-15T19:48:39Z (GMT). No. of bitstreams: 1 Silvio Lopes Peres.pdf: 1180074 bytes, checksum: 9602d7d599ca496f84dc369027039457 (MD5) Previous issue date: 2007-09-11 / This present research deals with the thought of Carl Gustav Jung, concerning the Protestantism as religion. Pronouncing himself protestant, Jung does pertinent considerations regarding the influences that the Protestantism suffered and carried out in the history of the Christianity, and the results that its followers achieve, for belonging to it, since the periods previous to the Reform of the century XVI, focusing its attention in the Enlightenment of the ends of the century XVII and the whole century XVIII, arriving at his days, in the century XX. The objective of this work is to present how Jung understood the Protestantism as " risk and religious possibility ", that is, its negative and positive aspects. For this, we report to somes cientific concepts elaborated by Jung, with the objective of understanding the basis of his observations about the Protestant faith, since his personal experiences is the main point of his scientific analyses , with regard to the Protestantism. / A presente pesquisa trata do pensamento de Carl Gustav Jung, acerca do Protestantismo como religião. Declarando-se protestante, Jung faz considerações pertinentes quanto às influências que o Protestantismo sofreu e desempenhou na história do Cristianismo, e os resultados que seus fiéis logram, por pertencer a ele, desde os períodos anteriores à Reforma do século XVI, focalizando sua atenção no Iluminismo dos finais do século XVII e todo o século XVIII, chegando aos seus dias, no século XX. O objetivo desse trabalho é apresentar como Jung entendeu o Protestantismo como risco e possibilidade religiosa, isto é, seus aspectos negativos e positivos. Para isto nos reportamos a alguns conceitos científicos elaborados por Jung, com o objetivo de compreender os fundamentos de suas observações quanto à fé protestante, visto serem suas experiências pessoais, o ponto principal de suas análises científicas, quanto ao Protestantismo.

Cette thèse étudie le rôle de la reine Katherine Parr (c. 1512-1548) et de son proche entourage féminin dont l’aristocrate Elizabeth Tyrwhit (c. 1519-1578) dans l’instauration de la Réforme. En effet, la dernière épouse d’Henri VIII, auteur de deux manuels de dévotion et première reine anglaise à voir ses écrits publiés, s’entourait des Protestants de la cour. La situation confessionnelle complexe de la fin du règne d’Henri VIII fut marquée par un retour au catholicisme strict, avec des restrictions concernant les pratiques, notamment la lecture de la Bible. Cependant, un certain nombre de personnalités acquises aux idées de la Réforme parvinrent à rester en place. Alors que les femmes n’avaient qu’un accès très limité à la Bible (The Act for the Advancement of True Religion and for the Abolishment of the contrary de 1543 le leur interdisait, sauf si elles étaient de très haut rang), une jeune femme, Anne Askew (1521-1546), quitta le domicile familial et intégra les réseaux protestants de Londres où elle prêcha ce qui lui valut d’être condamnée pour hérésie. La faction conservatrice, la sachant en contact avec les dames de la cour, la tortura lors de son second interrogatoire dans le but d’obtenir des noms de Protestants mais elle resta silencieuse et fut condamnée à brûler vive en juillet 1546. Le règne d’Édouard VI permit au protestantisme de s’imposer comme religion d’État puis, après l’intermède catholique romain du règne de Marie Ière, Élisabeth Ière rétablit le Protestantisme ce qui permit à Elizabeth Tyrwhit de publier librement son manuel de dévotion en 1574. Ce travail explore les démarches des trois femmes, leurs témoignages de foi et leur influence auprès de leurs contemporains et au-delà. / This thesis examines the role of Queen Katherine Parr (c.1512-1548) and her close female entourage, including the aristocrat Elizabeth Tyrwhit (c.1519-1578) in the establishment of the Reformation. Indeed, Parr, Henry VIII’s last wife, author of two manuals of devotion and the first English queen to see her writings published, surrounded herself with the Protestants of the court. The complex confessional situation at the end of Henry VIII's reign was marked by a return to strict Catholicism, with restrictions on practices, including reading of the Bible. However, a certain number of courtiers already won over to the ideas of the Reformation managed to keep their positions at court. While women had very limited access to the Bible (the 1543 Act for the Advancement of True Religion and for the Abolishment of the contrary forbade them access to the Scriptures, unless they were of very high birth), a young woman, Anne Askew (1521-1546), left the family home and integrated the Protestant networks of London where she preached, which caused her to be condemned for heresy. The conservative faction, knowing she was in contact with the ladies of the court, tortured her during her second interrogation in order to obtain the names of Protestants but she remained silent and was condemned to burn alive in July 1546. The reign of Edward VI allowed Protestantism to establish itself as the official religion, and after the Roman Catholic interlude of Mary I, Elizabeth I re-established Protestantism, which enabled Elizabeth Tyrwhit to freely publish her devotional manual in 1574. This work explores the attitudes of the three women through their testimonies of faith and their influence with their contemporaries and beyond.

Henri Basnage de Beauval (1656-1710) est né dans une famille protestante de la noblesse normande. Arrière-petit-fils, petit-fils, neveu, cousin et frère de pasteurs, il choisit pourtant de devenir avocat, à l’instar de son père, Henri Basnage de Franquesnay. Face à l’accélération des persécutions contre sa communauté confessionnelle, il prend la plume pour dénoncer la violation des consciences et proposer une solution pragmatique à son souverain, celle de la tolérance civile des religions. Un an après la publication de son traité, la Révocation de l’édit de Nantes l’oblige à se convertir au catholicisme et ce n’est qu’à l’été 1687 qu’il s’exile en Hollande où il retourne au protestantisme et commence une nouvelle vie. Au Refuge huguenot, il retrouve son frère Jacques Basnage ainsi que le philosophe Pierre Bayle qui lui offre l’opportunité de devenir journaliste et de faire son entrée dans la République des Lettres. Grâce à son Histoire des ouvrages des savans (1687-1709), il participe à la diffusion des connaissances scientifiques et littéraires et s’érige en intermédiaire entre les lettrés européens. Il propose également une révision du Dictionnaire universel d’Antoine Furetière et réédite les œuvres juridiques de son père. Continuant de défendre l’idée que la tolérance civile des religions est la solution la plus acceptable face au morcellement de la chrétienté, il participe également à la controverse inter et intra confessionnelle de son temps, s’opposant en particulier au pasteur Pierre Jurieu. Il décède à La Haye en 1710, loin de sa patrie. Par une approche à la fois sociale, culturelle et intellectuelle, cette biographie interroge les singularités de l’identité d’un huguenot de la fin du XVIIe siècle, mais également la façon dont ce dernier perçoit le monde et se comporte face aux obstacles auxquels il est confronté. / Henri Basnage de Beauval (1656-1710) was born in a protestant family of the Norman nobility. Great grandson, grandson, nephew, cousin and brother of ministers, he nevertheless chooses to become a lawyer like his father, Henri Basnage de Franquesnay. Facing the growing persecutions against his confessional community, he writes to denounce the violation of consciences and propound a pragmatic solution to his king, that of civil tolerance of religions. One year after the publication of his treaty, the Revocation of the Edict of Nantes forces him to convert to Catholicism and it is only during summer 1687 that he exiles himself to Holland where he returns to Protestantism and begins a new life. In the Huguenot Refuge, he finds his brother Jacques Basnage and the philosopher Pierre Bayle who offers him the opportunity to become a journalist and to enter into the Republic of Letters.Thanks to his Histoire des ouvrages des savans (1687-1709), he takes part in the dissemination of scientific and literary knowledge and stands as an intermediary between the European scholars. He also offers a revision of Antoine Furetière’s Dictionnaire universel and republishes his father’s legal works. Continuing to defend the idea that the civil tolerance of religions is the most acceptable solution to face the Christianity fragmentation, he also takes part in the internal and external confessional controversy of his time, opposing in particular the pastor Pierre Jurieu. He dies in The Hague in 1710, far away from his homeland. By a social, cultural and intellectual approach, this biography aims at questioning the singularities of a Huguenot identity at the end of the seventeenth century, but also the way the latter perceives the world and behaves in front of the obstacles he has to face.

<p>This book examines and analyses the Union between the Grand Duchy of Lithuania and Sweden signed in 1655 at Kėdainiai and the political crisis that followed. The union was a result of strong separatist dreams among the Lithuanian-Ruthenian Protestant elite led by the Radziwiłł family, and if implemented it would radically change the balance of power in the Baltic Sea region. The main legal point of the Union was the breach of Lithuanian federation with Poland and the establishment of a federation with Sweden. The Grand Duchy of Lithuania aspired to return to international relations as a self-governing subject. The Union meant a new Scandinavian alternative to Polish and Russian domination. The author places the events in the Grand Duchy of Lithuania in the general crisis that occurred in Europe in the middle of the 17th century characterized by a great number of wars, rebellions and civil wars from Portugal to Ukraine, and which builds the background to the crisis for Lithuania and Sweden. The research proved the importance of lesser powers in changing the geopolitical balance between the Great Powers. The conflict over Lithuania and Belarus was the main reason for the Swedish-Russian, Polish-Russian and Ukrainian-Russian wars. The failure of the Union with Sweden was caused by both internal and external factors. Internally, various ethnic, confessional and political groups within the nobility of Lithuania were split in favour of different foreign powers – from Muscovy to Transylvania. The external cause for the failure of the Union project was the failure of Swedish strategy. Sweden concentrated its activity to Poland, not to Lithuania. After the Union, Swedish authorities treated the Grand Duchy as an invaded country, not an equal. The Swedish administration introduced heavy taxation and was unable to control the brutality of the army. As a result Sweden was defeated in both Lithuania and Poland. Among the different economic, political and religious explanations of the general crisis, the case of Lithuania shows the importance of the political conflicts. For the separatists of Lithuania the main motive to turn against Poland and to promote alliance with Sweden, Russia or the Cossacks was the inability of Poland to shield the Grand Duchy from a Russian invasion.The Lithuanian case was a provincial rebellion led by the native nobility against their monarch, based on tradition of the previous independence and statehood period. It was not nationalism in its modern meaning, but instead a crisis of identity in the form of a conflict between Patria and Central Power. However, the cost of being a part of Sweden or Muscovy was greater than the benefit of political protection. Therefore, the pro-Polish orientation prevailed when Poland after 1658 recovered its military ability the local nobility regrouped around Warsaw. The Grand Duchy of Lithuania managed to remain on the political map of Europe, but at the price of general religious Catholization and cultural Polonization. After the crisis, the Grand Duchy of Lithuania gradually changed into a deep province of the Polish state.</p>

This book examines and analyses the Union between the Grand Duchy of Lithuania and Sweden signed in 1655 at Kėdainiai and the political crisis that followed. The union was a result of strong separatist dreams among the Lithuanian-Ruthenian Protestant elite led by the Radziwiłł family, and if implemented it would radically change the balance of power in the Baltic Sea region. The main legal point of the Union was the breach of Lithuanian federation with Poland and the establishment of a federation with Sweden. The Grand Duchy of Lithuania aspired to return to international relations as a self-governing subject. The Union meant a new Scandinavian alternative to Polish and Russian domination. The author places the events in the Grand Duchy of Lithuania in the general crisis that occurred in Europe in the middle of the 17th century characterized by a great number of wars, rebellions and civil wars from Portugal to Ukraine, and which builds the background to the crisis for Lithuania and Sweden. The research proved the importance of lesser powers in changing the geopolitical balance between the Great Powers. The conflict over Lithuania and Belarus was the main reason for the Swedish-Russian, Polish-Russian and Ukrainian-Russian wars. The failure of the Union with Sweden was caused by both internal and external factors. Internally, various ethnic, confessional and political groups within the nobility of Lithuania were split in favour of different foreign powers – from Muscovy to Transylvania. The external cause for the failure of the Union project was the failure of Swedish strategy. Sweden concentrated its activity to Poland, not to Lithuania. After the Union, Swedish authorities treated the Grand Duchy as an invaded country, not an equal. The Swedish administration introduced heavy taxation and was unable to control the brutality of the army. As a result Sweden was defeated in both Lithuania and Poland. Among the different economic, political and religious explanations of the general crisis, the case of Lithuania shows the importance of the political conflicts. For the separatists of Lithuania the main motive to turn against Poland and to promote alliance with Sweden, Russia or the Cossacks was the inability of Poland to shield the Grand Duchy from a Russian invasion.The Lithuanian case was a provincial rebellion led by the native nobility against their monarch, based on tradition of the previous independence and statehood period. It was not nationalism in its modern meaning, but instead a crisis of identity in the form of a conflict between Patria and Central Power. However, the cost of being a part of Sweden or Muscovy was greater than the benefit of political protection. Therefore, the pro-Polish orientation prevailed when Poland after 1658 recovered its military ability the local nobility regrouped around Warsaw. The Grand Duchy of Lithuania managed to remain on the political map of Europe, but at the price of general religious Catholization and cultural Polonization. After the crisis, the Grand Duchy of Lithuania gradually changed into a deep province of the Polish state.