(He has an open invitation to plug his work at American Creation.)
I have seen Mr. Gordon accurately (in my opinion) use the terms "Protestant" and "Enlightenment" together where Protestantism precedes Enlightenment. As a term: "Prot-Enlightenment." From an historical perspectives, the thought movements are associated with various periods of time. You have in this order: Renaissance, Reformation (Protestant), Enlightenment.
And the political theology of the American founding was a nice "fit" somewhere between "Protestantism" and "Enlightenment." Hence we have David Holmes terming the theology "Christian-Deism." And Gregg Frazer, "theistic rationalism," which is a hybrid midpoint between Protestant Christianity and strict Deism.
With Protestantism, all individual believers were priests who could read the Bible and decide for themselves how to understand it. With Enlightenment, they could go further than the initial reformers did and continue to disregard ground the original reformers and Roman Catholics have in common, like the Trinity, Incarnation and other doctrines.
The reformers and Catholics dispute which books of the Bible themselves are inspired. The Catholic Bible has 73 books, the Protestant 66. There is tremendously complex history on how the Bible came to be and why Protestants and Catholics differ. The Catholics call the seven disputed books "deuterocanonicals," the Protestants call them "Apocrypha."
Those disputed books are part of the Old Testament. Catholics and the reformers agree on the 27 books that make up the New. But even in compiling the books of the New, there was debate and dispute. Just as there were disputed books of the Old, so too with the New. They call disputed New Testament books Antilegomena.
From the Wiki link:
The antilegomena or "disputed writings" were widely read in the Early Church and included the Epistle of James, the Epistle of Jude, 2 Peter, 2 and 3 John, the Book of Revelation, the Gospel of the Hebrews, the Epistle to the Hebrews, the Apocalypse of Peter, the Acts of Paul, the Shepherd of Hermas, the Epistle of Barnabas and the Didache.During the period of Enlightenment, theological unitarianism became en vogue among some liberal theologians. But that's not a new idea. It goes back all the way to Arius and the Council of Nicea. Likewise, when Thomas Jefferson read books in the canon like the Book of Revelation and concluded it wasn't inspired, this had been done before with the Antilegomena.
But Jefferson did, seemingly, go beyond mere "dispute." As he put it:
[I]t is between 50. and 60. years since I read it, & I then considered it as merely the ravings of a Maniac, no more worthy, nor capable of explanation than the incoherences of our own nightly dreams.Though, I have seen some "orthodox" believers criticize and reject books of the deuterocanonicals in a similarly harsh manner.