The founding of Trinity College (then Washington College) in 1823 became grounds for heated debate over whether a college other than Yale was truly necessary in Connecticut. The “Pamphlet War” consisted of written arguments for and against the prospect of a second college in the state, published as small booklets and distributed publicly. Three pamphlets constitute the central arguments that were made on both sides. These include: “Considerations suggested by the establishment of a second college in Connecticut” (1824) by an anonymous set of authors associated with Yale College; “Remarks on Washington College and on the ‘Considerations’ suggested by its establishment” (1825) by Nathaniel Sheldon Wheaton; and “An examination of the ‘Remarks’ on considerations suggested by the establishment of a second college in Connecticut” by Roger Sherman Baldwin.

The “Considerations”

The anonymously published pamphlet titled “Considerations suggested by the establishment of a second college in Connecticut” argues against the existence of Washington College on the grounds that Yale College, as an institution for higher education, would remain sufficiently disposed to service the youth of Connecticut as long as there was not another academic institution in the State that would put a strain on its resources. This pamphlet is directly responding to Washington College’s solicitation of donations from the general public, which ‘the friends of Yale’ refused to subscribe to. However, the professed reasons for the dismay expressed in this pamphlet extend beyond a mere loyalty to their own Alma Mater. The writers make a fiery moral indictment of the primary objectives stated in Washington College’s charter, evoking American Revolutionary sentiments in response to what they view as an inappropriately cozy relationship to England that Wheaton was fostering in his solicitation of foreign donations. More than this, they accuse Washington College, an Episcopal institution, of posing a serious threat to the harmonious coexistence of other Christian denominations in Connecticut, warning that, “every other sect of christians[sic] can regard Washington College, as nothing but an engine constructed to secure their extermination.” They take great issue with the statement issued by the Trustees to the members and leaders of the Church of England that, “It is the intention of the Trustees to render the College, as far as possible, as resort for the sons of all Episcopalians throughout the Union, and a nursery of ministers for the infant church.” For these dissenters, not only was this appeal to English financial assistance unpatriotic, it also exhibited a lack of efficacy in Washington College as a truly intellectual institution. The College’s affiliation with the Episcopal Church overshadowed, in their view, a necessary dedication to “the cause of literature” proper to an academic institution. “We appeal with confidence,” they write, “to candid men of whatever denomination, that nothing can be more ruinous to the cause of literature, or piety, or social happiness in our country, than to change our literary institutions into instruments of sectarian aggrandizement; or in other words, to create Colleges to answer any purpose but the demands of literature.”

The “Remarks”

Literature, the demands of it, the cause of it, the importance of retaining its purity against “mercantile” or sectarian motivations, is also a concern woven throughout this pamphlet. According to the authors of the “Considerations,” the purpose of a college is to promote “sound literature,” defined as “the discipline and preparation of youthful minds, by an extensive course of liberal studies, for future usefulness.” The pamphlet exalts the ideal of a pure love for learning and frames any perceived “sectarian aggrandizement” in Washington College’s mission as a contaminant encroaching upon such an ideal. It should be noted that Yale was not a secular school at the time, in the way that a modern reader may assume it to be. Though this pamphlet does not explicitly identify Yale with any denomination, it was founded as a Congregationalist institution. Even so, a spirit of Christian interdenominational unity is espoused by the authors of the “Considerations,” as they state that, “We believe that providential ends of no small importance are to be answered, by the association of christians [sic] under different forms of worship, in a way to produce increased emulation in ‘well-doing,’ without weakening the bands of christian [sic] affection.”

However, these claims are swiftly identified as disingenuous posturing by the author of the pamphlet in response, “Remarks on Washington College and on the ‘Considerations’ suggested by its establishment.” Authored anonymously, though attributed to Nathaniel Wheaton, this pamphlet focuses on the hypocrisy in the claims of the “friends of Yale,” most notably, in their conveniently leaving out the fact that Yale was founded by Congregationalists and continued to be fully controlled by members of Congregationalist clergy. The author of these “Remarks” points out that all colleges were then formed with some particular religious conviction at the core of their motivation, alongside literary purposes, and that “every college in New England is as well known by their religious character, as they severally are by their chartered titles.” According to this writer’s argument, there should be no problem with founding a college for the express purpose of Episcopal youth formation, since Yale College was founded for the same purposes within the Congregationalist community. The writer goes on to assert that the bylaws of Washington College’s charter are more liberal in their allowances for students of different religious denominations than Yale’s; whose policies at that time required all potential Faculty to declare assent to the Confession of Faith, among other such requirements that clearly held bias toward Puritan teachings. The author of the “Remarks” is consistently emphatic that literature and religion cannot and ought not be separated when it comes to education. For this proponent of Washington College, there is nothing condemnable about the foundation of a college for explicitly denominational instruction alongside a liberal education. He quotes his opponent directly, acknowledging that, “[the petitioners for Washington College] had long ago observed the silent but powerful influence of a College in promoting the prosperity and extension of a Church.”

The author also cites a notable incident in the history of religion in Connecticut, when the Rector of Yale Rev. Cutler was removed from his position as spiritual director of the college after pursuing Episcopal ordination. “The Yale Apostasy” of 1722 sent shockwaves through Connecticut’s religious establishment and can be considered an important context in the consideration of these pamphlets and the social tensions they arose from. It arose from fear of Episcopal “infection” spreading into orthodox Calvinist communities in Connecticut and was sparked from accusations of Arminianism originating with Cutler and his colleagues at Yale. Arminianism was an umbrella term used by Puritans at that time to mark diversions from orthodox Calvinism that favored the Church of England, otherwise known in the United States as the Episcopal Church.

In response to the concern over the Board’s “appeal to a foreign power,” the author of the “Remarks” clarifies that Nathaniel Wheaton was sent to Britain in order to solicit donations from individuals, not institutions of the state. The letter sent with Wheaton to appeal to the interests of the Church of England, which caused so much dismay among the authors of the “Considerations,” is given the explanation of having been a private letter, not written with the delicacy required of a statement to be shown to the public. The statement which drew accusations of treasonous sentiments, that, “the best friends which Great Britain has in America will be found among the members of the Episcopal Church,” is contextualized thus by the author of this pamphlet: “Forty years ago, the expression might have been thought to countenance [want of allegiance to our own country], but experience has shown that nothing could be more unjust at the present day.”

The “Examination”

“An Examination of the ‘Remarks’ on Considerations Suggested by the Establishment of a Second College in Connecticut” was published in 1825, one year after the “Remarks” to which it responds. Whereas the first half of the pamphlet counters specific accusations pointed at its authors of inappropriate conduct, contradiction of argument, and misinformation, the second half argues more broadly for the necessity of separating literary and theological institutions. The author maintains the claim that, at the time that the petition for Washington College was presented to the State Legislature, the Board of Trustees made no appeal to the State for funding, and that if they had, the College’s incorporation would not have received approval. With the promise that the College would maintain itself from “private munificence” rather than public funding, the prospect of a second college in the state posed no significant threat of overburdening the state’s resources. The author also contends that Washington College’s foundation as an explicitly religious school is not standard, and that Yale College does not function as a Congregationalist school, as the author of the “Remarks” claims. Where the “Remarks” claims that the foundations of all American universities were primarily of a religious nature, the “Examinations” clarifies that this was due to religious hegemony in the early Colonies. With the proliferation of various Christian sects, the author argues, a spirit of liberality must follow.

Conclusion

At the time that these pamphlets were written, the United States was experiencing rapid population growth while attempting to define its own national identity on the world stage. As the rhetoric of the pamphleteers suggests, university education was an arena in which these questions were battled out. In a nation founded on the ideal of religious freedom, the value of spiritual instruction was being questioned, and the structure of the European university was being adapted to an American sensibility. Trinity College’s institutional history has been shaped by its relationship, at turns amicable and contentious, with Yale College.

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