The termsOld LightsandNew Lights(among others) are used inProtestantChristian 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 amongCalvinistdenominations 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 change are referred to as the "Old Lights" and the ones who changed are referred to as the "New Lights".
History
editThe terms were first used during theFirst Great Awakening(1730s–40s), which expanded through the British North American colonies in the middle of the 18th century.[1]InA Faithful Narrative of the Surprising Work of God(1737),Jonathan Edwards,a leader in the Awakening, describes his congregants' vivid experiences withgraceas causing a "new light" in their perspective on sin andatonement.[2]Old Lights and New Lights generally referred toCongregationalistsandBaptistsinNew EnglandandPresbyteriansin 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 historianRichard Bushmancredits the division between Old Lights and New Lights for the creation of political factionalism in Connecticut in the mid-eighteenth century.[3]Often many "new light" Congregationalists who had been converted under the preaching ofGeorge Whitefieldleft 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 become ducks."[4]In thePresbyterian Churchthose elements embracing the revivals of the Great Awakening were sometimes called "New Side"and those opposed to the revivals were called" Old Side. "[5]
In theChurch of Scotlandin the 1790s the "Old Lights" followed the principles of theCovenanters,while the "New Lights" were more focused on personal salvation and considered the strictures of the Covenants as less binding moral enormities. "[6]
The terms were also used in 1833, when a debate over swearing allegiance to theUS Constitutionsplit 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 Presbyterians allowed for it. Following the split, the Old Lights eventually formed theReformed Presbyterian Church of North Americaand the New Lights formed theReformed Presbyterian Church, General Synod.
See also
edit- Anti-burghermovement in Scotland
- Old Side–New Side controversy
References
edit- ^Bonomi, Patricia U. (1986).Under the Cope of Heaven: Religion, Society, and Politics in Colonial America.Oxford University Press. pp. 131–67.ISBN978-0-19-972911-1.
- ^Ava Chamberlain, "Self-Deception as a Theological Problem in Jonathan Edwards's 'Treatise Concerning Religious Affections," 'Church History,(1994) 63#4 pp. 541-556in JSTOR
- ^Bushman, Richard L. (1967).From Puritan to Yankee: Character and the Social Order in Connecticut, 1690–1765.Cambridge, Massachusetts: Harvard University Press. pp.182–95 & 235–66.
- ^Schreiner, Thomas R.; Wright, Shawn (2006).Believer's Baptism: Sign of the New Covenant in Christ.B&H Publishing Group.ISBN978-0-8054-3249-7.
- ^Bonomi, Patricia U. (1986).Under the Cope of Heaven: Religion, Society, and Politics in Colonial America.New York: Oxford University Press. pp.139–52.ISBN978-0-19-504118-7.
- ^Bonomi, Patricia U. (1986).Under the Cope of Heaven: Religion, Society, and Politics in Colonial America.New York: Oxford University Press. p.139.ISBN978-0-19-504118-7.