Theological college in Ohio, United States
Lane Seminary, sometimes called Cincinnati Lane Seminary, and later renamed Lane Theological Seminary, was a Presbyterian theological college that operated from 1829 to 1932 in Walnut Hills, Ohio, today a neighborhood in Cincinnati. Its campus was bounded by today's Gilbert, Yale, Park, and Chapel Streets.
Its board intended it to be "a great "central theological institution" at Cincinnati — soon to become the great Andover or Princeton of the West." However, the founding and first years of Lane were difficult and contentious, culminating in a mass student exodus over the issue of slavery, or more specifically whether students were permitted to discuss the topic publicly, the first major academic freedom incident in America. There was strong pro-slavery sentiment in Cincinnati, and the trustees immediately prohibited further discussion of the topic, to avoid repercussions. With the city being on the border of the South, a lot of fugitive slaves and freedmen went through Cincinnati, including James Bradley, who would participate in the pivotal Lane slavery debates in the 1830s. Their competition for jobs had led to the anti-abolitionist Cincinnati riots of 1829 and would soon produce the Cincinnati riots of 1836.
Inauguration.
"The founding of Lane Seminary was accomplished after years of sometimes disparate efforts on the part of a large number of people." The Presbyterian tradition was to have educated clergy, and there was no seminary serving the vast and increasingly populated lands west of the Allegheny Mountains. As early as 1825, the denomination was on record as saying such a seminary was needed. In 1829 there were only 8,000 ministers to serve a population of 12,000,000, two thousand more churches than ministers, and only 200 ministers per year being trained. While there were local efforts to have the new seminary in Cincinnati, the Presbyterian General Assembly decided in 1827 to locate it in Allegheny, Pennsylvania, near Pittsburgh. The western synods refused to accept this, finding it too far away.
In the summer of 1828 Ebenezer Lane, a New Orleans businessman, "made known his interest in setting up a theological seminary near Cincinnati based on the manual labor system." He and his brother Lane pledged $4,000 for the new school, on condition that it be in Cincinnati and follow the manual labor model. After this, their connection with the Seminary was minimal; Ebenezer was not even happy that it carried his name. The land was donated by Kemper Seminary. "Walnut Hill was a pretty little village, quite distant from Cincinnati, the first stopping-place for the stage on the Madisonville or some other northern Ohio route." "The location of Lane Seminary is in the midst of a most beautiful landscape. There is just enough, and just the right admixture of hills and dale, forest and field, to give it the effect we love in gazing upon a calm and quiet scene of beauty," wrote a visiting minister in 1842.
A board was set up in October 1828, and the Ohio General Assembly issued a charter on February 11, 1829, specifying that the manual labor system would be "the fundamental principle" of the Seminary. The Rev. George C. Beckwith was appointed to a professorship in April, accepted in August, and he arrived in Cincinnati in the following November. He "had 3 or 4 students during the winter." In July, 1830, Beckwith visited the Oneida Institute and wrote back to Cincinnati that manual labor worked well and that the farmers and mechanics of the neighborhood approved of it. He resigned in August 1830. "At that time [1830], the seminary consisted of some woods and one foundation for a building."
In January, 1831, George Washington Gale, president of the Oneida Institute, recommended a steward to supervise the Seminary farm; in February the trustees made the appointment. But in the winter of 1830–31, "Lane Seminary was in a state of suspended animation. There were no teachers and apparently only two students, Amos Dresser and Horace Bushnell, who had come out from the Oneida Institute and had been given special permission by the trustees to occupy rooms in the lonesome Seminary building." Bushnell, who on his arrival in 1830 "found [at the embryonic Lane] no theology", slept "on a study-table, with his books for a pillow".
In 1834, the manual labor department contained six printing presses, operated by 20 students, and had printed 150,000 copies of "Webster's spelling books", for a bookstore. 30 students were employed in cabinet making, and total enrollment before the mass walkout was about 100.
The Oneida Institute and Lane.
By coincidence, the local efforts to set up a seminary fit with the desires of the Tappan philanthropists, Arthur and Lewis, to found a seminary in what was then the growing west of the new country.
The charismatic Theodore D. Weld had been one of the first Oneida students, first studying and working on George Washington Gale's farm, then at Gale's Oneida Institute of Science and Industry from its opening in 1827 through 1830. When he left Oneida, he was hired by the new Manual Labor Society, an institution created to employ Weld, its only employee ever. Funded by the same Tappan brothers that had funded Oneida, his charge was "to find a site for a great national manual labor institution...where training for the western ministry could be provided for poor but earnest young men who had dedicated their lives to the home missionary cause in the 'vast valley of the Mississippi'". Weld himself was seeking to continue his preparation for a career as a minister. As he put it in his report, "though I can no longer publicly advocate it as the agent of your society, I hope soon to plead its cause in the humbler sphere of personal example, while pursuing my professional studies, in a rising institution at the west, in which manual labor is a DAILY REQUISITION."
"Cincinnati was the logical location. Cincinnati was the focal center of population and commerce in the Ohio valley." In the pre-railroad era, Cincinnati was the most accessible city in what was then the west of the United States.
Weld stopped at Cincinnati twice on his manual labor lecture and scouting tour: in February and March 1832, and in the following September. On the earlier visit, when the campus was run by F. Y. Vail, who spent more time fundraising than teaching, he delivered several lectures and supported the call to famous revivalist Charles Grandison Finney to come west; Finney declined, though he did come three years later, as professor and later president of the new Oberlin Collegiate Institute. Weld's second choice—and it was his choice, because the Tappans relied on his recommendations—was Lyman Beecher, father of Henry Ward Beecher, who would graduate from Lane, and Harriet Beecher Stowe; Lane had been trying to recruit him since February 1831. Lane, Weld concluded, would do as a manual labor theological school, if Beecher would come. "Such an institution would undoubtedly attract many of Weld's associates who had been disappointed in the failure to establish theological instruction at the Oneida Institute." Beecher did come, as president and as "Chair of Systematic Theology", motivated by the promise of a $20,000 subvention for Lane from "Tappan". Beecher, along with professor Thomas J. Biggs, future president of Cincinnati College, began as president December 26, 1832; this is when "Lane actually began operation... Before that time, staff was slight and housing meager." The house the Beecher family lived in is now known as the Harriet Beecher Stowe House.
"Lane was Oneida moved west." Early in June 1833, Weld, Robert L. Stanton, and "six other young Finneyites" arrived in Cincinnati, having completed their journey by river from Rochester and Oneida. "They were promptly admitted to the seminary on the recommendation of two other 'Oneidas' [Porter and Weed] already in attendance." However, although technically enrolled as a student, and having declined the chair of Sacred Rhetoric and Oratory, Weld was the "de facto" head of Lane; "He...told the trustees what appointments to make." "Many of the students considered him the real leader of Lane", their "patron saint". "In the estimation of the class, he was president. He took the lead of the whole institution. The young men had, many of them, been under his care, and they thought he was a god."
The tempo of the seminary was sharply stepped up, its real head now being on the ground. "Weld is here &amp; we are glad," wrote Professor Biggs on July 2.
According to Beecher, "among those students was an embodiment of a greater piety and talent than he had ever known to be collected in any other institution."
The self-assembling at Lane of men from very diverse places, called by a modern writer an invasion, was so colorful that multiple authors have described it. The earliest is from Weld himself; he is one of the "two members":
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A contemporary commentator points to the work on rafts as reflecting the students' experience with manual labor at Oneida.
A modern retelling of the same incident:
 ;templatestyles src="Template:Blockquote/styles.css" / ;Meanwhile, young men gathered in Cincinnati "as from the hives of the north". Most of them were from western New York. H[enry] B. Stanton and a few others from Rochester floated down the Ohio from Pittsburgh on a raft. More than a score came from Oneida Institute. Even more arrived from Utica and Auburn, Finney's converts all. From Tennessee came Weld's disciple, Marius Robinson, and across the Ohio from Kentucky came James Thome, scion of a wealthy planting family. Up from Alabama journeyed two others of Weld's disciples, the sons of the Rev. Dr. Allan. From Virginia came young Hedges; and from Missouri, Andrew, of the famous family of Benton. From the South came another, James Bradley, a Negro who had bought his freedom from slavery with the earnings of his own hands. Most of these students were mature; only eleven were less than twenty-one years old; twelve of them had been agents for the national benevolent societies, and six were married men with families. The theological class was the largest that had ever gathered in America, and its members were deeply conscious of their importance.
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"[T]he institution itself is second in importance to no other in the United States." Beecher "assured us that he had more brains in this theological camp than could be found in any other in the United States."
 ;templatestyles src="Template:Blockquote/styles.css" / ;In 1831, when the Rev. Lewis D. Howell, a student at Auburn Seminary at the time of Finney's revival there, was interim teacher of the Literary Department, there were fifty young men attending the seminary. Amos Dresser was the only New Yorker among them, but this was not to last long. Three Oneida students went west to teach country schools in the winter of 1831–32. George Whipple and J. L. Tracy went to Kentucky; Calvin Waterbury got a school at Newark on the Licking River in Ohio. When in the spring Waterbury talked too much temperance, the inhabitants threatened to ride him out of town on a rail. He prudently climbed aboard a raft and floated down to Cincinnati. There, he and Dresser were soon joined by two other Oneidas, Sereno W. Streeter and Edward Weed.
Beecher, in his autobiography, takes a dig at Oberlin, while claiming that there were already "colored students" at Lane: "It was with great difficulty, and only in the prospect of rich endowments and of securing a large class of students, that the principle of admission irrespective of color, already in practice at Lane, received from the trustees of Oberlin a cold and ambiguous sanction." What he says about Oberlin is roughly correct, but none of the black students at Oneida moved to Lane. The one black student currently known of at Lane, James Bradley, by his own description "so ignorant, that I suppose it will take me two years to get up with the lowest class in the institution," despite Beecher's regret felt it wiser not to attend a student gathering at Beecher's home.
The slavery debates.
Lane Seminary is known primarily for the debates held there over 18 evenings in February 1834; John Rankin was in attendance, as was Harriet Beecher Stowe, daughter of Lane's president. They were nominally on the topic of colonization of freed slaves, on sending them to (not "back to") Africa.
They were publicized nationally and influenced the nation's thinking