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denominations concerning the nature of conversion and salvation. Since then, they have been applied in a wide variety of ways, and the meaning must be determined from each context. Typically, if a denomination is changing, and some refuse to change, and the denomination splits, those who did not
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split the
Reformed Presbyterians. The "Old Light" Reformed Presbyterians, in keeping with their Covenanter heritage, refused to swear allegiance to the Constitution, and thus to become citizens, because the Constitution made no mention of the Lordship of Christ, whereas the "New Light" Reformed
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left that connection to become "new light" Baptists when they found no evidence of infant baptism in the apostolic church. When told of this development, Whitefield famously quipped that he was glad to hear about the fervent faith of his followers but regretted that "so many of his chickens had
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in
Pennsylvania and further south who took different positions on the Awakening from the traditional branches of their denominations. New Lights embraced the revivals that spread through the colonies, while Old Lights were suspicious of the revivals (and their seeming threat to authority). The
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credits the division between Old Lights and New Lights for the creation of political factionalism in
Connecticut in the mid-eighteenth century. Often many "new light" Congregationalists who had been converted under the preaching of
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Christian circles to distinguish between two groups who were initially the same, but have come to a disagreement. These terms originated in the early 18th century from a split in theological approach among
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113:, while the "New Lights" were more focused on personal salvation and considered the strictures of the Covenants as less binding moral enormities."
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Ava
Chamberlain, "Self-Deception as a Theological Problem in Jonathan Edwards's 'Treatise Concerning Religious Affections,"'
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49:(1730s–40s), which expanded through the British North American colonies in the middle of the 18th century. In
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change are referred to as the "Old Lights" and the ones who changed are referred to as the "New Lights".
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Presbyterians allowed for it. Following the split, the Old Lights eventually formed the
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those elements embracing the revivals of the Great
Awakening were sometimes called "
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From
Puritan to Yankee: Character and the Social Order in Connecticut, 1690–1765
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The terms were also used in 1833, when a debate over swearing allegiance to the
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Under the Cope of Heaven: Religion, Society, and
Politics in Colonial America
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Under the Cope of Heaven: Religion, Society, and
Politics in Colonial America
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Under the Cope of Heaven: Religion, Society, and
Politics in Colonial America
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215:. Cambridge, Massachusetts: Harvard University Press. pp.
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in the 1790s the "Old Lights" followed the principles of the
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as causing a "new light" in their perspective on sin and
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Believer's
Baptism: Sign of the New Covenant in Christ
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Reformed Presbyterian Church (denominational group)
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67:. Old Lights and New Lights generally referred to
52:A Faithful Narrative of the Surprising Work of God
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265:. New York: Oxford University Press. pp.
298:. New York: Oxford University Press. p.
123:Reformed Presbyterian Church of North America
230:Schreiner, Thomas R.; Wright, Shawn (2006).
170:. Oxford University Press. pp. 131–67.
127:Reformed Presbyterian Church, General Synod
16:Terms used to distinguish Christian groups
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125:and the New Lights formed the
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145:Old Side–New Side controversy
290:Bonomi, Patricia U. (1986).
257:Bonomi, Patricia U. (1986).
236:. B&H Publishing Group.
207:Bushman, Richard L. (1967).
164:Bonomi, Patricia U. (1986).
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27:(among others) are used in
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335:19th-century Protestantism
330:18th-century Protestantism
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194:(1994) 63#4 pp. 541-556
94:become ducks." In the
47:First Great Awakening
141:movement in Scotland
96:Presbyterian Church
107:Church of Scotland
69:Congregationalists
309:978-0-19-504118-7
276:978-0-19-504118-7
243:978-0-8054-3249-7
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84:historian
29:Protestant
25:New Lights
21:Old Lights
19:The terms
65:atonement
34:Calvinist
196:in JSTOR
133:See also
100:New Side
73:Baptists
55:(1737),
105:In the
41:History
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267:139–52
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61:grace
304:ISBN
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79:and
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