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This profile was last updated on 4/1/11  and contains information from public web pages.

Mr. Jonathan A. Mayhew

Wrong Jonathan A. Mayhew?
 
Background

Employment History

  • Chief of Staff To the President
    United States
  • Minister
    United States
  • Congregationalist Minister
  • Pastor
    West Church
  • Minister
    West Church

Education

  • Harvard
  • D.D.
194 Total References
Web References
First Unitarian Universalist Church of Essex County: U.U. History Timeline
www.essexuu.org, 1 April 2011 [cached]
Jonathan Mayhew (1720 - 1766), noted American minister from Boston, delivered his Seven Sermons (published 1750), in which he argued that every person has the right to make private judgments in religious matters and the duty to do so. Later, he began teaching the strict unity of God and critiqued the Calvinist views of predestination, justification by faith alone, and original sin.
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Along with Chauncy and Jonathan Mayhew, Gay helped lay the ground work for the religious liberalism of William Ellery Channing and his associates a century later.
The Tweens News | Latest news, best websites & open discussion for Tweens. 2 | The Tweens News
www.thetweensnews.com [cached]
* 1720 - Jonathan Mayhew, American minister (d. 1766)
1945 Gingrich Forstchen Review
www.sff.net, 3 Mar 2007 [cached]
Our story starts with John Mayhew, Chief of Staff to the President of the United States, wrapped in passionate embrace with his mistress who is, oh dear! a Nazi spy. He, poor fool, dazzled by her charms, reveals the US atomic bomb secrets to her.
Alliance to Protect Nantucket Sound
www.saveoursound.org, 23 April 2014 [cached]
In June 2010, MVDCFA filed a lawsuit in the U.S. District Court for the District of Columbia on behalf of the fishermen's association and individually on behalf of association member Jonathan Mayhew to stop the Cape Wind project on Horseshoe Shoal in Nantucket Sound.
The defendants were Secretary of Interior Ken Salazar and the Interior Department's Bureau of Ocean Energy Management, Regulation and Enforcement (BOE).
Mr. Mayhew is a longtime commercial fisherman and Chilmark selectman. He was a party to the settlement.
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According to Mr. Doty, the current MVDCFA board includes him, commercial fisherman and fellow selectman Jonathan Mayhew of Chilmark, Mr. Brighton, charter fisherman William "Buddy" Vanderhoop of Aquinnah, fisherman Steve Norberg of Edgartown, fisherman Billy Alwardt of Oak Bluffs, and Michelle Jones of Oak Bluffs.
The Catechism of the Revolution
www.davidkopel.com, 20 April 2011 [cached]
The date when the revolution of hearts and minds began was January 30, 1750, and the leader of the incipient revolt was the Congregationalist minister Jonathan Mayhew, who preached what was perhaps the most important sermon in American history. That sermon was only one highlight of a life dedicated to human rights.
Like most New Englanders, Mayhew (1720-1766) was a Congregationalist, an intellectual descendant of the English puritans.
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Three years after graduating from Harvard, the premier training ground for the Congregational clergy, Jonathan Mayhew was called to the pulpit by the congregation of the Old West Church in Boston. Right from the start, he was a theological liberal. Congregationalists had always emphasized the importance of the individual in religion. In "Seven Sermons," preached in 1748 and published thereafter, Mayhew took Congregational principles to their logical conclusion, arguing that everyone has the right and duty to make personal judgments in matters of religion and conscience.
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Mayhew rejected these Calvinist principles in favor of modern, Enlightenment views. Indeed, he even rejected the orthodox Christian doctrine of the Trinity (that the Godhead is composed of three persons-Father, Son, and Holy Spirit). Mayhew contended that God was One-which implied that Jesus was not God, but instead was simply mankind's mediator and advocate with God. He was one of the most influential forerunners of Unitarianism in America. Yet he always considered himself a Congregationalist, as did the members of the Old West Church, which could have dismissed him if they chose. They didn't. And Harvard was so impressed with Mayhew that he was named a lecturer in 1765. His insistence on the importance of the individual conscience became not only a Unitarian doctrine but also a cornerstone of broader American cultural beliefs about religious freedom.
Mayhew is most famous, however, for preaching the principles of political freedom. His preaching appealed to theological conservatives as well as theological liberals--indeed, to persons of all religious persuasions, all over America, and abroad.
January 30, 1750, was the centennial of the execution of Charles I of England, condemned by Parliament for treason and other crimes. He had repeatedly and infamously abused the rights of Englishmen, had attempted to destroy the checks and balances of England's government, and had claimed a divine right to rule with near-absolute powers.
Charles's son was later restored to power, and Charles was proclaimed a martyr by the Church of England. Although a second son was overthrown in the Glorious Revolution of 1688, in Mayhew's time the Church of England still promoted the cult of Charles with a major feast day every January 30. Each year, priests of the Church of England venerated Charles's martyrdom and propounded the duty of submission to government. The New England Congregationalist ministers-whose Puritans ancestors had helped to execute Charles I-generally tried to ignore this topic in their own January 30 sermons.
Mayhew did not. He took the pulpit and preached "A Discourse Concerning Unlimited Submission and Non-Resistance to the Higher Powers.
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According to Mayhew, God had created hierarchical authorities, and people were expected, under ordinary circumstances, to obey the government, just as children were expected to obey their parents-for their own good. On the other hand, if a father lost his mind and tried to slit his children's throats, the children should not obey him. A tyrannical government was like a father trying to murder his children, and must not be obeyed.
Mayhew expounded the natural law theory of government: "God himself does not govern in an absolute arbitrary and despotic manner.
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Like most other Congregationalist ministers, Mayhew had studied Locke at Harvard, and considered him a Christian intellectual ally.
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To the contrary, Mayhew announced, a people must use the means "which God has put into their power, for mutual and self-defense.
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The publication of Mayhew's January 30 sermon added to his already significant international prestige. As Adams recalled, Mayhew "had raised a great reputation both in Europe and America, by the publication of a volume of seven sermons in the reign of King George the Second, 1749, and by many other writings, particularly a sermon in 1750, on the 30th of January."
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Mayhew was alive to that threat. Five years later, he was a staunch advocate for American interests during the Stamp Act crisis. It was then that he coined the phrase "no taxation without representation.
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On May 23, 1766, Mayhew celebrated the repeal of the Stamp Act by preaching a sermon ("The Snare Broken. A Thanksgiving Discourse Preached at the Desire of the West Church in Boston") that recalled American fears that Stamp Act revenues were "partly intended to maintain a standing army of bishops, and other ecclesiastics. Fear of oppressive standing armies was part of the right-to-bear-arms ideology, and would eventually become one of the ideological foundations of the Second Amendment. Mayhew borrowed the proto-Second Amendment philosophy to make a point about freedom of religion that would later become part of the First Amendment: a government-controlled corps of bishops and their minions could trample the freedom of the people, just as a government-controlled corps of professional soldiers could. A standing army of soldiers and a standing army of bishops threatened liberty in the same way, by centralizing and monopolizing power.
"The Snare Broken" is one of many examples of the way in which pre-revolutionary Americans identified connections between religious rights and other rights. It is not a coincidence that the constitutional amendment guaranteeing freedom of religion was placed adjacent to the constitutional amendment guaranteeing the right to bear arms.
In gratitude for repeal of the Stamp Act, Mayhew praised King George and extolled William Pitt, the British Prime Minister who had urged a policy of moderation and conciliation with America.
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To Mayhew, it was obvious that the kingdom of heaven was a kingdom of rights and liberty. He recalled that in his youth he had studied Plato, Demosthenes, Cicero, and other ancients, and among the moderns, had liked Algernon Sidney, John Milton, and John Locke, all advocates of individual freedom. The Bible taught Mayhew that the Israelites angered God when they asked for a king, and that "the Son of God came down from heaven, to make us 'free indeed'. Mayhew's own father taught him "the love of liberty" with "a chaste and virtuous passion. In middle age, he was proud to say that he was unable "to relinquish the fair object of my youthful affections, liberty; whose charms, instead of decaying with time in my eyes, have daily captivated me more and more."
Mayhew had grieved at the promulgation of the Stamp Act, when liberty "seemed about to take her final departure from America, and to leave that ugly hag slavery, the deformed child of Satan, in her room. Now, however, he was "filled with a proportionable degree of joy in God, on occasion of her speedy return, with new smiles on her face, with augmented beauty and splendor. Once more then, Hail! Celestial maid, the daughter of God, and, excepting his Son, the first-born of heaven! Liberty was "the delight of the wise, good and brave; the protectress of innocence from wrongs and oppression, the patroness of learning, arts, eloquence, virtue, rational loyalty, religion!"
Mayhew's scripturally-influenced view of history was optimistic. Although the Stamp Act had been dreadful, "God often bringeth good out of evil," just as Joseph's enslavement in Egypt led to his rescue of his family. American liberties were like an oak tree that grows stronger roots and broader branches after being buffeted by "storms and tempests. "And who knows," he said, "our liberties being thus established, but that on some future occasion, when the kingdoms of the earth are moved, and roughly dashed one against another…we, or our posterity may even have the great felicity and honor to 'save much people alive' and keep Britain herself from ruin."
"The Snare Broken" was Mayhew's last great sermon. He died six weeks later, at the age of 46, an inspired and devoted servant of Liberty.
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Jonathan Mayhew, "Sermons," ed.
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Jonathan Mayhew, "A Discourse Concerning Unlimited Submission . . ." http://www.founding.com/library/lbody.cfm?id=230&parent=52 .
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Jonathan Mayhew, "The Snare Broken," Ellis Sandoz, ed., "Political Sermons of the American Founding Era, 1730-1805"(Indianapolis: Liberty Fund, 1991).
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