Background
He was born on 21 March 1812 in London. He was the son of William Ward and Emily Combe.
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(Excerpt from Science, Prayer, Free Will, and Miracles: An...)
Excerpt from Science, Prayer, Free Will, and Miracles: An Essay, Reprinted From the "Dublin Review" Of April, 1867 I do not admit Of course that this statement is strictly true 5 because both Free Will and Miracles constitute exceptions to uniformity of phenomenal sequence. But this fact does not bear on my immediate theme.indeed it is a doctrine, which Christians not very unfrequently reduce to practice. It may well be e.g., that some one very dear to me dies, in regard to whom I should be only too happy to think that he is in Purgatory, however protracted his detention there may be. Lugo somewhere points out that, after his death, it is by no means unmeaning or necessarily unavailing to pray for his salvation; because such prayers were foreseen by God, and may have in?uenced Him to grant the dying man some special grace at the last. Here then the question arises, how far it is pro bable that this is the appointed method, whereby alone (apart from direct miracle) prayer for temporal blessings can avail with God. Of course, probably enough it is one method; but is it the only or the chief method. There are two rival theories in the field, - concerning God's relation to the fixed laws of Nature,-which may be called respectively the premovement and the independence theories. According to the former, - God is (as Mr m'coll says) behind the veil, working always He continuously premoves and impels, according to His good pleasure of the moment, those fixed laws Of physical sequence, which He established at the period of creation. According to the latter theory, having once established those laws, He leaves them to Operate spontaneously, independently, blindly, Without interfering with their movement. Which Of these theories should Catholics regard as more probably the true one? A worthy discussion Of this point could not be otherwise than somewhat lengthy. But I will jot down most brie?y my own(x) About the Publisher Forgotten Books publishes hundreds of thousands of rare and classic books. Find more at www.forgottenbooks.com This book is a reproduction of an important historical work. Forgotten Books uses state-of-the-art technology to digitally reconstruct the work, preserving the original format whilst repairing imperfections present in the aged copy. In rare cases, an imperfection in the original, such as a blemish or missing page, may be replicated in our edition. We do, however, repair the vast majority of imperfections successfully; any imperfections that remain are intentionally left to preserve the state of such historical works.
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He was born on 21 March 1812 in London. He was the son of William Ward and Emily Combe.
He was educated at Winchester College and went up to Christ Church, Oxford, in 1830, but his father's financial difficulties forced him in 1833 to try for a scholarship at Lincoln College, which he succeeded in obtaining. Ward had a gift for pure mathematics but for history, applied mathematics or anything outside the exact sciences, he felt contempt.
Four out of his five papers on applied mathematics were sent up absolutely blank. Honours, however, were not refused him, and in 1834 he obtained an open fellowship at Balliol. In the previous year the Tractarian movement had commenced, and Ward's relations with that movement were as original as the rest of his life.
He was ordained in the Anglican church in 1840. Under the influence of John Henry Newman, later cardinal, he joined the Oxford movement, in which his role was that of an extremist pressing for submission to the Roman Catholic authority. Protestants strongly opposed his argument that the Thirty-nine Articles—the doctrinal formularies of the Church of England—were incompatible with the Catholic status of the Church of England.
He was suspended from Balliol for supporting Newman in a series of pamphlets. After publishing The Ideal of a Christian Church (1844), which urged the Church of England to “sue humbly” at Rome’s feet “for pardon and restoration, ” his work was condemned by the University of Oxford.
Ward then taught theology at St. Edmund’s College, Ware, Hertfordshire (1851–58), and received a doctorate of philosophy in 1854 from Pope Pius IX.
He eventually retired to the Isle of Wight.
(Excerpt from Science, Prayer, Free Will, and Miracles: An...)
(Unlike some other reproductions of classic texts (1) We h...)
(Unlike some other reproductions of classic texts (1) We h...)
(This book was originally published prior to 1923, and rep...)
( This work has been selected by scholars as being cultur...)
( This work has been selected by scholars as being cultur...)
( This work has been selected by scholars as being cultur...)
( This work has been selected by scholars as being cultur...)
( This work has been selected by scholars as being cultur...)
(This book was digitized and reprinted from the collection...)
(FACSIMILE: Reproduction A collection of tracts regarding ...)
(This is a reproduction of a book published before 1923. T...)
(FACSIMILE: Reproduction A few words in support of no. 90 ...)
(On nature and grace. 468 Pages.)
In September 1845 he joined the Roman Catholic church, followed in the next month by Newman and many other members of the movement.
His career is extremely interesting as illustrating the development of religious opinion at a remarkable crisis in the history of English religious thought. For pure mathematics he had a special gift-almost a passion. For history, applied mathematics-for anything, in fact, outside the exact sciences he felt something approaching to contempt.
He became a member of the Metaphysical Society in 1869.
He was endowed with a strong sense of humour and a love of paradox carried to an extreme. Ward is described by his son and biographer as somewhat unequally gifted by nature.