Albert Benjamin Simpson (A.B.) and the Crisis Experience of Sanctification
Criticized by Benjamin Breckenridge Warfield (B.B.) 1
A Representative 2 Response from Ernie Klassen 3 4
The Christian and Missionary Alliance believes in sanctification as both a crisis experience, as well as an ongoing progressive experience in the life of the believer. Our Alliance World Fellowship (AWF)statement of faith affirms
It is the will of God that each believer should be filled with the Holy Spirit and be sanctified wholly,(22) being separated from sin and the world and fully dedicated to the will of God, thereby receiving power for holy living and effective service.(23) This is both a crisis and a progressive experience wrought in the life of the believer subsequent to conversion.(24) [22]1 Thessalonians 5:23, [23] Acts 1:8, [24] Romans 6:1–14 (Alliance Statement of Faith in the USA and AWF, Article 7).
A.B. Simpson believed, experienced and taught that the believer could and should be “wholly sanctified” as a definite post-conversion crisis experience, followed by a new progressive dynamic of growth in holiness and effectiveness in service. Some Alliance thinkers, leaders, pastors and members either have no awareness of or no longer believe, experience or teach these things. Why? Many reasons, but one is hidden doubt or even open misgivings about their truthfulness and biblical veracity. This is significant, with potential serious negative implications which I believe we see on our Alliance landscape both nationally and internationally.
Benjamin Breckenridge Warfield (BB) represents an entire school of thought of those who deny the existence of a crisis experience of sanctification subsequent to conversion. He contends that sanctification begins at regeneration and is terminated in the glorification of the believer. Any idea of a “second work of grace” in the form of a “crisis of sanctification”, especially when to be “wholly sanctified” (I Thess. 5:23, 24) implies any sort of “perfectionism”, is categorically denied. The purpose of this paper is to articulate clearly the criticisms BB Warfield (and his coterie) level against A.B. Simpson 5 . Among the many criticisms, I have identified and highlighted three 6 : (1) There is no definite or singular crisis experience of sanctification, (2) there is no second work of grace or “second conversion”, and (3) there is no definite experience of being “wholly sanctified” in this life that A.B. Simpson and his associates within the holiness movement affirm. I then proceed to articulate those arguments and reasons which defend the Alliance position that there is, indeed an experience of sanctification that is both “a crisis and a progressive experience wrought in the life of the believer subsequent to conversion” in this life.
CHAPTER ONE
01. No definitive crisis of sanctification in this life: Warfield is opposed to the concept of “crisis” in
this life. He affirms: “Whether spiritual perfection may be attained before then [the
resurrection at the second coming] he does not in this [I Thess. 5:23, 24] passage say” 7 . Warfield
affirms “the gradual process of sanctification goes on in soul and body – until the crisis comes
when the “Spiritus Creador” shall powerfully intervene with the final acts of renewal” (Warfield:
464). (For Warfield, crisis is glorification, not sanctification). Warfield not only questions, but
negates the biblical basis for a crisis experience. In Warfield’s mind, entering in this life into a
crisis of “entire sanctification” means some form of “sinless perfection 8 ” which he finds
intolerable. “The immediate attainment of sanctification and perfectionism are convertible
terms” (Warfield: 266).
Warfield separates “crisis” from “process” and considers them mutually exclusive. Any crisis
involving “entire sanctification” is, in the mind of Warfield, synonymous with perfectionism,
and such a class of perfectionism that does not allow for a process of growth and further
purification. Finally, Warfield affirms that the effort to emphasize sanctification as a definite
crisis subsequent to regeneration “falls gravely short of the teaching of Scripture which
connects sanctification with justification as its necessary issue and through it the necessary
issue of the indivisible faith that lays hold of the indivisible salvation of the indivisible Christ.
From even it, however, Mr. Boardman’s successors 9 in the teaching of the Higher Christian Life
have fallen away” (Warfield: 235). The crisis happens at conversion, and any attempt to relegate
it to some future time “subsequent to conversion” compromises the critical nature of
justification and conversion and regeneration. 10
a. It is important to define what I as the author of this article mean by “crisis”. It is captured
in the synonyms “defining moment”, “turning point”, “boundary marker”, “threshold”,
“breaking point”, a “distinct event” or “a moment of truth”. It is definite, distinct from
regeneration, often dramatic, sometimes traumatic. Often life and ministry
transforming. (See Appendix #1 for further commentary on what crisis is and is not.)
b. The origin of the concept of a second work of grace as a crisis of sanctification was
developed by both Edwards (second conversion) and Wesley (“Christian perfection”).
However, Wesley refers to Zinzendorf as the one who “discovered” the concept of a
definite experience of a second work of grace (Ruth: 16). 11
c. A.B. Simpson’s experienced sanctification as a personal crisis after reading “Boardman”
in his second pastorate, where he discovered that “He who had justified us was waiting
to sanctify us, to enter into our spirit and substitute His strength, His holiness, His joy,
His love, His faith, His power, for all our worthlessness, helplessness, and nothingness,
and make it an actual and living fact” 12 [emphasis mine]. Simpson entered in, albeit
imperfectly, and began to experience a new spiritual dynamic. Simpson uses the term
“crisis” 13 as well as a variety of other terms that are synonymous, in his mind, with crisis,
such as “across the threshold of his spirit there passed a Being as real as the Christ who
came to John on Patmos, and from that moment” 14 [emphasis mine], “shock” 15 , “definite” 16 and a sense of “annihilation” 17 . This marked a definite “milestone”, a
“before and after”, a “gateway” experience in his life. He talks about “henceforth” 18 and
wrote about a “once” and a “now” 19 demarcation in his spiritual pilgrimage.
d. Simpson believed that the real issue impeding the believer from enjoying the fullness of
Christ and being “wholly sanctified” was the self-life, which requires a critical “death
blow”, which involves a “crisis”. This theme so permeates his writings that footnotes
seem redundant, but I will provide one compelling quote “as God shows you your old
sinful self and every evil working of your own fallen nature, you are definitely to hand it
over to Him, with the full consent of your will, that He shall separate it from you and
deliver you wholly from its power” 20 [emphasis mine] 21 . (Crisis implies a ‘critical’
moment when the “I” recognizes that it cannot live the Christian life. The sinful “I” often
tries to obey the spiritual demands but in the flesh. In my teaching on the theme, I have
made reference to the fact that, in English, the central letter of sin (S-I-N) and the central
letter of pride (P-R-I-D-E) are the letter “I”, an orthographic coincidence which points to
the central issue of why we sin. This definite act involves a crisis, as the self-life resists.)
e. In the 1906 Conference for Prayer and Counsel, the Alliance sought to categorize and
define their understanding of a second work of grace as “a. A definite second blessing,
distinct in nature, though not necessarily far removed in time, from the experience of
conversion; b. the baptism of the Holy Ghost as a distinct experience, not merely for
power for service, but for personal holiness and victory over the world and sin; c. the
indwelling Christ in the heart of the consecrated believer as a distinct experience; d.
sanctification by faith as a distinct gift of God’s grace to every open and surrendered
soul; and e. growth in grace and the deeper filling of the Holy Spirit as distinct from and
the result of the definite experience of sanctification” 22 [emphasis mine].
f. It is evident that Simpson affirms the crisis experience in his teaching. Perhaps one of
the clearest proofs is found in his sermon: Baptism of the Spirit, Crisis or Evolution? 23 ,
wherein he argues strenuously and convincingly for a “crisis” experience.
g. Biblical References to “crisis”.
i. There are numerous analogies in the Old Testament to a crisis experience, such
as the experience of the believers leaving Egypt, crossing the Red Sea and yet
wandering before entering into the Promised Land in a critical fashion 24 and
proceeded to exercise spiritual authority as they conquered the land, a picture
of the Spirit-filled life, not of heavenly bliss but of warfare but characterized by
victory.
ii. When one links Exodus 29:37 (whatever touched the altar would become holy)
with Romans 12:1 (present… living sacrifice, holy…) one gains a fuller
appreciation of the connection between entire sanctification (I Thess. 5:23) and
the “altar call” to consecrate one’s life fully to God. 25 The aorist 26 tense form,
combined with the definitive nature of the action contemplated (present)
suggest a definitive, critical, distinct act of consecration. The critical aspect of the
presentation in verse 1 is followed by the progressive aspect of sanctification.
This double dimension is reflected in Article 7, involving crisis and process.
iii. Ephesians 3:14-18. The aorist forms that permeated this prayer (some eight
times) accentuate the definitive critical nature of what Paul is contemplating.
There is a definitive penetration of the inner man by Christ by His Spirit resulting
in a fuller indwelling (κατοικῆσαι katoikēsai). Numerous scholars, like Moule 27
highlight that this indwelling is an intensification of the indwelling of Christ and
is both critical and definitive in nature.
iv. Through Paul’s writings I see this powerful connectedness between the provision
of all the spiritual blessings in the heavenly place in Christ (Ephesians 1:3) and
the illumination of our minds to understand and appreciate those blessings
(Ephesians 1:15-21) and our appropriation of those blessings into our deeper
spiritual life both at a critical moment in our lives as believers (Ephesians 3:14-
21) (see comments about the “aorists” on previous point) and then continuing
to appropriate on an ongoing or continuous process (Ephesians 5:18) [present
continuous tense]. Simpson’s exposition of Ephesians is vintage Simpson in
explaining this vital link and connectedness between justification and the crisis
of sanctification. 28
CONCLUSION: I believe the evidence for a crisis in the sanctification of the believer is compelling,
and that Warfield’s resistance to the term is unwarranted by the biblical, historical and theological
arguments. This should become even clearer when I consider this crisis as part of a “second work
of grace”, to which I now turn.
CHAPTER TWO
02. Warfield warns against a “second work of grace” or a “second conversion” experience as
undermining the integrity and sufficiency of justification. For example, he criticizes Boardman:
“This separation of justification and sanctification as two distinct “experiences” resting on two
distinct acts of faith is in point of fact Mr. Boardman’s primary interest, and constitutes the
foundation stone of his system. Grant him the reality of “the second conversion” by which we
obtain sanctification, as distinct in principle from the first conversion by which we obtain
justification, and he will not boggle over much else. Here lies the heart of his system of teaching
and on the validation of this his whole effort is expended”. 29 Warfield affirms: “We cannot
divide Jesus and have Him as our righteousness while not at the same time having Him as our
sanctification” (Warfield: 228). Again, referring to Wesley’s thought as influencing all of the
holiness movement, he proceeds to criticize the fundamental Wesleyan/holiness movement 30
premise that “In all of them alike justification and sanctification are divided from one another
as two separate gifts of God” (Warfield: 351). “He who teaches that every Christian must
experience through a second baptism with the Holy Spirit the eradication of his sinful nature
and the attainment of sinlessness 31 , is an anti-Scriptural fanatic and errorist” [sic] (Warfield:
229, quoting Jellinghaus in footnote #39). “This crass separation of sanctification from
justification, as if it was merely an additional gift of grace to be sought and attained for itself –
instead of, as it is, an inseparable component part of the one salvation that belongs to all
believers – lays the foundation, of course, for that circle of ideas which are summed up in the
phrase “the Second Blessing”. These are far from wholesome” (357, 358).
a. I find it curious that Warfield, an avowed, convinced and committed Calvinist, should
fail to trace this concept of a “second conversion” that Boardman employs, to its primary source, Jonathan Edwards 32 , another avowed, convinced and committed
Calvinist. 33 34
b. My argument is that even from deeply within Warfield’s own camp, one of his coterie,
developed the idea of a “second conversion”. Edwards saw no contradiction between
the doctrine of justification and the need for a second conversion. There was no
“undermining” of the Gospel in Edwards’s fertile cerebrum by introducing this element,
which clearly shows Edwards’s belief in the need for a second work of grace, involving
a deeper personal encounter with the Holy Spirit. 35 Boardman draws upon Edwards, and
Simpson draws extensively upon Boardman (See footnote #35 for evidence to
substantiate this affirmation).
c. Simpson responds by affirming that indeed all of God’s blessings come to us in Christ
and through Christ, made real to us by the power of the Holy Spirit. Perhaps A. J. Gordon
best responds to Warfield’s argument, affirming that “we have maintained in the
previous chapter that the baptism in the Holy Ghost was given once for all on the day of
Pentecost, when the Paraclete came in person to make his abode in the church. It does
not follow therefore that every believer has received this baptism. God’s gift is one
thing; our appropriation of that gift is quite another thing” 36 .
d. One of the basic arguments in favor of a “second work of grace” is the appeal of Paul to
present our bodies as a living sacrifice (Romans 12:1, 2) and to go through the
metamorphosis of progressive sanctification subsequent to this critical “presentation”.
i. Romans 6:19 and Romans 12:1 Paul’s argument is sequential, then
consequential. He builds his case for a definitive presentation of all the parts of
the body (Rom. 6:19). In Romans 12 he urges (it is an urgent matter) the believer
to present (in a definitive act of consecration) the body and all individual
members of that body to God and His service. The phrase “accepted unto God”
means that we can and must believe that once the transaction has been realized,
God accepts the transaction. The witness of the Spirit will confirm it, but our role
is to believe. “We must believe that He receives the consecration we make” 37
e. Simpson’s own experience: In a sermon, Simpson testified: “The writer will be pardoned
for recalling a moment in his own experience which tells the whole story, at least of his
Christian life. It was the moment after he had yielded himself to Christ and received Him
as the all-sufficient of his future life, handing over in one supreme transaction all his sin,
self/life, strength, and weakness, all his conflicts, cares temptations, needs to the
keeping of the indwelling Christ who henceforth became the Sponsor for all his future.
He rose from that prayer with a quiet sense of rest.” 38 Simpson’s most recent
biographer 39 carefully shows this crisis experience was a second work of sanctifying
grace in his life.
f. Another compelling argument in favor of a second work of grace is “corroborating
testimonial evidence”, both within Scriptures and down through church history.
Although personal subjective testimony does not have the same weight as biblical
revelation, it stands to reason that if our understanding of Scripture is solid, it will be
verified and corroborated by personal testimony. A Scriptural principle (II Cor. 13:1)
suggests that corroborating witnesses go a long way in removing doubt and establishing
the credibility and certainty of a truth claim. Several scholars 40 have investigated the
deeper life experiences of several men and women of God and have found compelling
corroborating testimony. After an extensive investigation, Edman, in his compelling
book “They Found the Secret” (See fn. #40) concludes: “From a multitude of witnesses
throughout the centuries I have chosen just a few by way of illustration. The pattern of
their experiences is much the same. They had believed on the Savior, yet they were burdened and bewildered, unfaithful and unfruitful, always yearning for a better way
and never achieving by their efforts a better life. Then they came to a crisis 41 of utter
heart surrender to the Savior, a meeting with Him in the innermost depths of their spirit;
and they found the Holy Spirit to be an unfailing fountain of life and refreshment.
Thereafter life was never the same, because in one way or another that had learned
what the apostle Paul had testified: “I am crucified with Christ; nevertheless I live; yet
not I, but Christ liveth in me; and the life which I now live in the flesh I live by the faith
of the Son of God, who loved me, and have himself for me”. “New life had been
exchanged for old” 42 (Emphasis mine). Space is limited, but by way of illustration I select
a biblical (Peter), an extra-biblical Alliance example (Tozer) and finally a non-Alliance
(Taylor) example.
i. Biblical Example: Peter, the Apostle: The classic case is Peter, so brazen and self-
confident. I see Peter’s “proactive” brazenness in several instances, like taking
the initiative to walk on water, or speak boldly that Jesus is indeed the Messiah,
and yet at the same time show such unreliability, as when he got his eyes off the
Master and onto the wind and waves, and started to sink, [moments after such
positive spirituality] (Matthew 14:28-30) or when he tried to dissuade Jesus from
going to the cross, and was sternly rebuked [“get behind me Satan”] as reflecting
the values and strategies of the world [again, moments after such a positive
confession of faith] (Matthew 16:22-23). Although all of the other disciples might
deny Christ, he certainly would not (Mat. 26:31-35). And yet, that very same day
in the evening Peter denied his Lord three times (Matthew 26:69ff). Peter was
radically and powerfully restored through a look (Luke 22:61), prepared through
the upper room discourse (John 15 and 16), followed by a very intimate and
profoundly personal conversation (John 21:15-19), resulting in Pentecost and
the outpouring of the Spirit. What a change! Talk about a crisis experience! Not
perfection, (Gal. 2:11) but radical transformation (Peter as protagonist in Acts,
and then “strengthening his brethren” through two powerful and profound
epistles). Simpson loved to illustrate the crisis of sanctification using the
transformed disciples, especially Peter, as illustrations. 43
ii. Extra-Biblical Alliance Example: A.W. Tozer (recognized prophetic voice within
and outside of the Alliance: “At 17, I met God. A year and a half later, I met Him
in a mighty baptism of the Holy Spirit and the fullness of the Spirit and then I
began my education”. 44 Tozer’s life and teaching on the crisis experience is
crystal clear. “We receive Him by faith as we receive the Lord in salvation by faith. He comes as a gift of God to us in power. First, He comes in some degree
and measure when we are converted, otherwise we couldn’t be converted.
Without Him we couldn’t be born again, because we are born of the Spirit. But I
am talking about something different now, an advance over that. I am talking
about His coming and possessing the full” 45 .
iii. Extra-Biblical Non-Alliance Example 46 : J. Hudson Taylor (founder of China
Inland Mission): Taylor relates how the reality of an “exchanged life” radically
transformed his life and ministry. He was sparked to seek this dynamic through
the testimony of a colleague (McCarthy) 47 . There preceded a keen sense of
sinfulness: “I cannot tell you how I am buffeted sometimes by temptation. I
never knew how bad a heart I had” 48 . “When my agony of soul was at its height,
a sentence in a letter from dear McCarthy was used to remove the scales… I
looked to Jesus and saw… I saw not only that Jesus would never leave me, but
that I was a member of His body, of His flesh and of His bones… I was altogether
different” 49 . “How, then, shall a Christ bear fruit? By efforts and struggles to
obtain that which is freely given; by meditations on watchfulness, on prayer, on
action, on temptation, and on dangers? No: there must be a full concentration
of the thoughts and affections on Christ; a complete surrender of the whole
being to Him; a constant looking to Him for grace” 50
CONCLUSION: I believe that there is no validity to the argument that Simpson divorces what
God has joined together, justification and sanctification, be appealing to a “second work of
grace”. All that we receive from God comes to us on the grounds of Christ’s death and
resurrection, and when we are justified and regenerated by pure grace, we are sanctified. But
the working out of that reality in the warp and woof of life involves a definitive experience of
appropriation followed by an ongoing maturation.
CHAPTER THREE
03. Entire sanctification is future, not present: Warfield takes 1 Thess. 5:23, 24 51 and the reference
to “entire sanctification” as purely eschatological, and not something that is to be arrived at here in this life. Referencing this passage, Warfield distances himself from contemporary
theories of “entire sanctification” which suggest a sinless perfectionism: “There is certainly no
doctrine of “entire sanctification” that has been invented in these later days [a reference to the
‘holiness movement’] which can compare with Paul’s doctrine in height or length or breadth.
His ‘perfectionism’ is assuredly the very apotheosis of perfectionism… [as understood by the
‘holiness movement’]…” 52 . Warfield proceeds to explain that a believer “…certainly and
unfailingly shall be perfect” (Warfield: 461). [Emphasis on the future shall is mine]. He casts
“entire sanctification” in the future, as part of the glorification of the believer, instead of
considering it a present possibility, as A.B. Simpson does. Expounding on I Thess. 5 and the
concept of “entire sanctification”, Warfield “presents it as a matter of hope, not yet seen; not
as a matter of experience, already enjoyed” (Warfield: 462) [Emphasis mine]. Warfield affirms
that Paul considers this entire sanctification to happen “at the coming of our Lord Jesus Christ”
not before (Warfield: 463).
a. Simpson would respond that to be “entirely sanctified” is possible in this life. Simpson
affirms that entire sanctification is “the prepared inheritance of all who will enter in, the
great obtainment of faith, not the attainment of works” (Simpson 1925: 11).
b. “Sanctification is not the work of death” (Simpson 1890: 13). Simpson affirms that entire
sanctification “should be entered into intelligently when the mind is clear” (Simpson
1890: 13) meaning in this life, not in death.
c. Sanctification, entire sanctification, is the separation now from sin and the world,
dedication now to God and His purposes, and then now, in this life, entering into the
fullness of the life of Christ, so that our entire being (spirit, soul and body) are now His. 53
d. Furthermore, our text speaks of being “preserved blameless” (I Thess. 5:24). Warfield’s
eschatological interpretation doesn’t stand up to scrutiny. Subsequent to the crisis of
being “entirely sanctified” is the process of being “preserved blameless” unto the
coming of the day of Christ. The preservation in that holiness happens in this life until,
or up to the coming of Christ, and not, as Warfield contends, at the coming of Christ. 54
(God preserves us blameless in this life through many vicissitudes) (cf. Jude 24). Simpson
affirms that the same God who sanctifies us “wholly” is He who preserves us and
protects us from falling 55 . God’s promise and faithfulness is applied to both the promise
of entire instantaneous sanctification and progressive preservation in blamelessness. 56
CONCLUSION: “Entire sanctification” can and should be experienced in this life, followed by an
ongoing process of maturation. This is not sinless perfection, but it is a beautiful new dynamic
for holy living and effective service. God has called us to enter into this dynamic, and once
entered, He called us to persevere in blamelessness. He not only calls us to this dynamic, but
promised to make it a reality in our lives, and then empowering us to keep us from falling (Jude
24) until the day of the Lord.
SUMMARY AND CONCLUSION
Warfield is opposed to “Perfectionism” and a “Second Work” of Grace involving a Crisis of
Sanctification, leading to being “wholly sanctified”. Although there are numerous criticisms
against A.B. and his coterie which he enumerates, 57 I have chosen to focus in on these three,
and I trust the reader is convinced that Warfield’s arguments are unwarranted. I believe we in
the Alliance 58 are on solid ground, biblically, theologically, historically, biographically and
pastorally as we affirm:
It is the will of God that each believer should be filled with the Holy Spirit and
be sanctified wholly,(22) being separated from sin and the world and fully
dedicated to the will of God, thereby receiving power for holy living and
effective service.(23) This is both a crisis and a progressive experience
wrought in the life of the believer subsequent to conversion.(24) [22]1
Thessalonians 5:23, [23] Acts 1:8, [24] Romans 6:1–14 (Alliance Statement of
Faith in the USA and AWF, Article 7).
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