Early New Englanders generally practiced congregationalism, though by the 18th century they seldom thought of themselves as the spearhead of the Reformation.早在新英格兰普遍实行的公理，虽然由18世纪他们很少想到自己作为矛头改革。 A wave of revivals known as the Great Awakening swept New England beginning in the 1720s, dividing churchgoers into New Light (evangelical Calvinists) and Old Light (more moderate) wings.浪潮复苏被称为伟大的觉醒席卷新英格兰开始，在1720年代，除以信徒到新的轻 （福音事工促进会， calvinists ）和老轻 （较温和）的翅膀。 An increasing minority were calling themselves Baptists.一，增加少数人自称为浸信会。
Nearly all Europeans in these colonies were Protestants, but individual denominations were very different.几乎所有的欧洲人在这些殖民地的新教徒，但个别面额有很大不同。 There were Presbyterians, Lutherans, Baptists, Anglicans, Dutch Reformed, Mennonites and Quakers.有presbyterians ， lutherans ，浸信会，圣公会，荷兰语改革，门诺教派和贵格会。 While the Church of England was the established church (the official, government-supported church) in the Chesapeake colonies, German and Scottish non-Anglicans were migrating south from the middle colonies, and Baptists were making their first southern converts.而英国教会是建立了教会（官方，政府支持的教会）在切萨皮克殖民地，德国和苏格兰的非英国圣公会教徒被迁移南来自中东的殖民地，和浸信会作出他们的首届南方转换。 Although most Chesapeake slaves were American-born by the late 18th century, they practiced what they remembered of African religions, while some became Christians in 18th-century revivals.虽然大部分的切萨皮克奴隶，在美国出生的，由18世纪后期，他们实行的是什么，他们记得，非洲宗教，有些则成为基督徒，在18世纪的复苏。
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The New Light Schism was a division in the Presbyterian and Congregational denominations in the mid - eighteenth century primarily over practical matters of Christian experience.新的轻裂是一种分工，在长老会和公理，面值分别在中期-十八世纪，主要是超过实际问题基督教的经验。 Presbyterian schism occurred in 1741 when the Old Lights, who were predominantly of Scotch - Irish heritage, ejected the New Light faction and formed the Old Side synod of Philadelphia.长老会的分裂发生在1741年时的旧灯，主要是谁的苏格兰-爱尔兰遗产，跳伞新的轻型派，形成了老方主教费城。 The New Light party, with their English Puritan background, grew out of the Great Awakening and revived a more experiential interpretation of the Christian life.新党轻，与他们的英语清教徒背景下，成长出伟大的觉醒与复苏，更体验的解释基督徒生活。 They organized the New Side presbyteries of New Brunswick and Londonderry.他们组织新方presbyteries新不伦瑞克和伦敦德里。
Both parties professed traditional Calvinist and Puritan doctrine, but they differed substantially on its practical implications.双方professed传统calvinist和清教徒主义，但他们不同的大幅就其实际影响。 Old Light ministers, interpreting Calvinism in a rationalistic manner, claimed that holding orthodox theology was more important than Christian living.旧轻部长，解释加尔文在一个理性的态度，声称举行东正教神学，更重要的，比基督教的生活。 For them God's sovereign decree determined who was elect, and correct theological belief, not manner of life, was the only major practical sign of salvation.为他们的上帝的主权法令，决定谁是当选人，正确的神学信仰，而不是生活的方式，是唯一的重大现实的迹象救赎。 Moral laxity often resulted from such deemphasis on religious experience, leading to several Old Light pastors being tried by presbyteries for persistent immoral living and drunkenness.道德松弛往往导致从这种deemphasis对宗教的经验，领先的几个老轻牧师正在尝试由presbyteries持续不道德的生活和酗酒。
In contrast, New Lights William and Gilbert Tennent stressed Puritan piety as indispensable to Calvinist theology.对比之下，新灯的威廉和吉尔伯特坦南特强调，清教徒的虔诚，作为不可缺少的calvinist神学。 They preached conviction of sin, teaching their hearers that true faith in Christ required a vital conversion experience leading to moral obedience and personal holiness.他们鼓吹的信念，单仲偕，教学hearers他们认为，真正的信仰在基督里需要一个重要的转换的经验，导致道德的服从和个人成圣。 Gilbert Tennent, in "The Danger of an Unconverted Ministry," contended that some Old Light clergy were actually unregenerate, and he encouraged believers to seek spiritual nurture elsewhere.吉尔伯特坦南特，在“危险一未部”认为，一些老轻神职人员，其实unregenerate ，他鼓励信徒寻求精神培育其他地方。 Old Light members countered that New Lights were guilty of "enthusiasm" and defamatory accusations.旧轻议员反击说，新灯犯有“热情”和诽谤的指控。 Their itinerant preaching and their encouragement of layment to pressure fellow church members into New Light experience violated Presbyterian polity.他们流动的说教和他们的鼓励layment压力研究员教会成员到新的轻的经验，违反了长老会的政体。
During the schism New Siders experienced dramatic growth and founded the College of New Jersey (Princeton) to educate their ministers.在分裂的新siders经验丰富的急剧增长，并成立了学院，新泽西州（美国普林斯顿）教育部长。 Meanwhile the Old Side generally failed in its educational efforts and actually declined in number.与此同时，老方普遍没有履行其教育的努力和实际下降的人数。 In 1758 New Side initiatives produced reunion on conditions favorable to that group.在1758年新方倡议产生团聚的条件，有利于该集团。
Congregationalists also experienced schism over the Great Awakening.又称为“公理派”也经历了裂以上的大觉醒。 After George Whitefield's and Gilbert Tennent's evangelistic tours in 1740 - 41 brought a general revival to New England, James Davenport's incendiary preaching and incitement of emotional excesses brought sharp Old Light reprisals.之后，乔治怀特菲尔德的和吉尔伯特坦南特的福音旅行团在1740 -4 1带来了一般的复兴，以新英格兰，詹姆斯，达文波特的燃烧的说教和煽动情绪的过度所带来的尖锐岁的轻报复。 Charles Chauncey argued that revivals were not the work of God because emotional outbursts were not produced by God's Spirit.查尔斯比卢普斯认为，复苏不工作的上帝，因为情绪的爆发不是所产生的上帝的精神。 Charging New Lights with antinomianism and enthusiasm, he claimed that religion, rather than pertaining to man's emotions, primarily appeals to the understanding and judgment.收费新灯与antinomianism和热情，他宣称，宗教，而非有关的人的情绪，主要是呼吁的理解和判断。
Jonathan Edwards defended revivalism.乔纳森爱德华兹捍卫复兴。 He admitted that instances of doctrinal and ecclesiastical disorder existed.他承认，实例理论和宗教障碍存在。 But he argued that believers could distinguish between genuine and counterfeit awakenings by examining whether they brought love for Christ, Scripture, and truth and opposition to evil.但他认为，信徒可以区分真正的和冒牌awakenings通过检查他们是否带来了基督的爱，经文，和真理，反对邪恶。 Edwards defined the essence of true religion as "holy affections."爱德华兹界定的本质，真正的宗教是“神圣的情感” 。 Religious experience is not limited to the mind.宗教经验是不局限于心。 When regenerated by the Holy Spirit, man's whole being, heart, mind, will, and affections, is engaged.当再生圣灵，人的整体，心脏病，心，意志和情感，是从事。
This schism helped Edwards and his followers revive a balanced, vital Calvinism.这裂帮助爱德华兹和他的追随者恢复平衡，重要的加尔文。 Chauncey and other Old Lights, on the other hand, broke from Calvinism and began to advocate Arminianism and eventually Unitarianism.比卢普斯和其他旧灯，另一方面，打破了由加尔文，并开始倡导亚米纽斯主义，并最终unitarianism 。
WA
Hoffecker华hoffecker
(Elwell Evangelical Dictionary)
（ elwell福音事工促进会，字典）
Bibliography
参考书目
C Chauncey,
Enthusiasm Described and Cautioned Against and Seasonable Thoughts on the State
of Religion in New England; J Davenport, The Rev. Mr. Davenport's Confessions
and Retractions; J Edwards, The Distinguishing Marks of a Work of the Spirit of
God, Some Thoughts Concerning the Present Revival of Religion in New England,
and A Treatise Concerning the religious Affections; ES Gaustad, The Great
Awakening in New England; G Tennent, The Danger of an Unconverted Ministry; LJ
Trinterud, The Forming of an American Tradition.
c比卢普斯的积极性，描述并告诫不要和季节性的思考国家宗教在新英格兰; j ，达文波特牧师先生，达文波特的口供，并retractions ;
j爱德华兹，识别标志的工作，上帝的精神，几点思考关于目前的复苏，宗教在新英格兰，以及伤寒有关宗教的情感;部gaustad
，大觉醒，在新英格兰;克嫩，危险一未部; LJ ， trinterud ，形成一个美国的传统。
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