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 for Clough, who in 1839 escaped with relief from ‘the vortex of philosophism and discussion whereof Ward is the centre’ (Remains, i. 84).

In theology Ward's earliest proclivities were latitudinarian. Evangelical dogmatism he loathed, and communicated his disgust to his friend, Frederick Oakeley [q. v.] But acquiescence in the ‘broad’ ideas of Whately or Arnold was impossible for a systematic thinker of profoundly religious temperament, attracted on the one hand by John Stuart Mill and Auguste Comte, and on the other by Hurrell Froude and John Henry Newman. For Ward, therefore, submission to ecclesiastical guidance in some form or another very soon came to present itself as the only alternative to limitless rationalism. In his melancholy, his devoutness, and his union of a severely logical intellect with a craving for more concrete assurance in matters spiritual than reason can afford, he closely resembled Pascal, and could never have rested content with theism. In this stage of his mental history he fell under Newman's influence, and thenceforth to find the true church became his main concern in life. While thus occupied he visited Arnold (1838), and opened his mind to him. A prolonged discussion followed, by which Arnold was so exhausted that, on Ward's departure, he took a day's rest in bed.

Ward started on his new quest unembarrassed by insular prejudices or Anglican traditions, in profound ignorance of history and the inductive sciences, and without systematic theological training of any kind. Satisfied by Newman that no form of protestantism could possibly have developed into catholicism, he strode straight to the conclusion that the Tridentine decrees were authoritative, and that the church of England must therefore reconcile her articles with them, or abandon her pretension to be a branch of the catholic church. In Newman's famous Tract xc. he saw nothing to regret except its reserve; and in two pamphlets, ‘A few Words in Support of No. xc.,’ and ‘A few more Words in Support of No. xc.,’ Oxford, 1841, he boldly claimed the right of substituting for the natural meaning of the articles his own conjectures as to the real intent of their framers [see ]. On account of these pamphlets Ward was deprived of his lectureships and quasi tutorial position at Balliol, a degradation to which he submitted with great good humour. He was appointed, however, junior bursar in 1841 and senior bursar in 1842.

Meanwhile Ward engaged in frequent colloquies with Newman at Littlemore, in which Ward's impetuous logic caused some distress to the more cautious and delicate spirit of his master. At the same time Ward was gaining by visits to Oscott, Grace-Dieu, and St. Edmund's College, Ware, some slight experience of the life of the Roman church, which, congenial from the first, became more so as the hope of corporate reunion faded away. The trend of his thought was manifest in the articles—‘Arnold's Sermons,’ ‘Whately's Essays,’ ‘Heurtley's Four Sermons,’ ‘Goode's Divine Rule,’ ‘St. Athanasius against the Arians’—which during this period (1841–3) he contributed to the ‘British Critic,’ and which evoked a protest from William Palmer (1803–1885) [q. v.] Ward's reply to so much as concerned himself in Palmer's ‘Narrative’ was a bulky volume entitled ‘The Ideal of a Christian Church considered in comparison with Existing Practice’ (Oxford, 1844, 8vo). In this clumsily written, ill-digested, but powerful work, which gained its author the sobriquet of ‘Ideal Ward,’ he depicted the Roman communion as the all but perfect embodiment of the Christian idea and ethos. The evident exultation with which he instituted his comparisons with the protestant communions was peculiarly odious to English churchmen of all parties.

It was not, however, until the book had been widely read, reviewed, and discussed that the universities determined to take action. Ward was cited (30 Nov.) before the vice-chancellor and hebdomadal council, and asked whether he desired to disavow the book itself or certain specified portions of its contents. He was allowed three days to make up his mind, and on 3 Dec. declined to commit himself in any way until he knew what further proceedings were to be taken against him. The vice-chancellor thereupon censured (13 Dec.) the selected passages as inconsistent with the Thirty-nine articles and the good faith of the author. This censure was formally adopted by convocation assembled in the Sheldonian theatre on 13 Feb. 1845, and Ward, who defended himself with great spirit and ability, was degraded by a large majority. A subsequent resolution condemnatory of Tract xc. was vetoed by the proctors.

Of the legality of the degradation there was grave doubt; but Ward, instead of applying for a mandamus for his restitution, resigned his fellowship, married, and took a cottage at Rose Hill, near Oxford. With his wife he was received into the Roman communion in the jesuit chapel, Bolton Street, London, on 5 Sept., and confirmed