Albert Benjamin Simpson

2.1. Childhood and Family Background

Simpson was born on December 15, 1843, in Bayview, near Cavendish, Prince Edward Island, Canada. He was the fourth child and third son of James Simpson Jr. and Janet Clark. His family lineage traces back to the founding families of Cavendish in 1790, including the Clark family from his mother's side. Notably, research by author Harold H. Simpson established a shared ancestry between Albert B. Simpson and the renowned Canadian author Lucy Maud Montgomery, known for her classic novel Anne of Green Gables.

2.2. Education and Early Faith

The young Albert was raised within a strict Calvinistic Scottish Presbyterian and Puritan tradition. His deep spiritual conversion began during a revival in 1859, under the ministry of Henry Grattan Guinness, a visiting evangelist from Ireland. Following this impactful experience, Simpson spent some time in the Chatham, Ontario area before pursuing his theological education. He received formal training at Knox College in Toronto, from which he graduated in 1865.

3.1. Early Pastorates

After graduating from Knox College in 1865, Simpson was ordained into the Canada Presbyterian Church. At the young age of 21, he accepted a call to serve as pastor at the large Knox Presbyterian Church in Hamilton, Ontario, which later closed in 1971. In December 1873, at the age of 30, Simpson moved from Canada to the United States. He assumed the pulpit of the largest Presbyterian church in Louisville, Kentucky, the Chestnut Street Presbyterian Church. It was during his tenure in Louisville that he first conceived of a broader approach to preaching the gospel, envisioning the construction of a simple tabernacle to reach the common person. Despite his success at Chestnut Street Church, Simpson grew frustrated by the congregation's reluctance to fully embrace a wider evangelistic endeavor.

3.2. Ministry in New York and Theological Changes

In 1880, Simpson accepted a call to the Thirteenth Street Presbyterian Church in New York City. Here, he immediately dedicated himself to reaching the world with the gospel. A pivotal moment in his life occurred in August 1881 when he experienced divine healing from a chronic heart condition. This personal healing profoundly impacted his theology. In October 1881, he further deepened his spiritual convictions by embracing the vision of believer's baptism as a symbol of commitment, and he was subsequently baptized by immersion in a Baptist church. After discussing his changing beliefs with his church, his theological evolution, particularly concerning divine healing and believer's baptism, eventually led to his decision to resign from the Presbyterian church.

4.1. Independent Ministry and Publishing Activities

In 1881, Simpson began an independent gospel ministry specifically targeting the many new immigrants and the often-neglected masses residing in New York City. Beyond his active evangelistic work within the church, he also ventured into publishing. In 1882, he launched The Gospel in All Lands, which was notably the first missionary journal to feature pictures. Simpson further expanded his publishing efforts by founding and editing an illustrated magazine titled The Word, Work, and World. This magazine later evolved, becoming known as The Alliance Weekly by 1911, and eventually Alliance Life, which remains the official publication of The Christian and Missionary Alliance in the United States and Canada. In 1889, Simpson and his church family moved to the New York Tabernacle, located at the corner of 44th Street and 8th Avenue. This facility became the central hub not only for his urban evangelism efforts in New York City but also for his rapidly expanding work in worldwide missions.

4.2. Establishment of Training Institutions

Recognizing the urgent need to equip individuals for missionary service, Simpson initiated informal training classes in 1882. His goal was to reach "the neglected peoples of the world with the neglected resources of the church." By 1883, these informal sessions had evolved into a formal program, providing structured training for ministers and missionaries within a multi-cultural context. This school laid the groundwork for what would eventually become Nyack College and Alliance Theological Seminary, institutions dedicated to preparing future leaders for global Christian ministry.

4.3. Founding of the Christian and Missionary Alliance

Simpson's heart for evangelism and global outreach became the primary catalyst for the creation of the Christian and Missionary Alliance (C&MA). In 1887, he established the C&MA, initially not as a new denomination, but as an organized, interdenominational movement for world evangelism. Its fundamental aim was to serve as a collaborative effort to fulfill the mission of spreading the gospel across the globe. This approach allowed for broad participation from Christians of various denominational backgrounds who shared Simpson's passion for global missions. The Alliance rapidly gained support across North America, establishing numerous branches and continuing its significant role in global evangelism since its inception.

5.1. The Fourfold Gospel

In 1887, Simpson began a series of sermons in New York, introducing what he termed the "Fourfold Gospel" (also known as the "4-sided Gospel" or "Full Gospel"). This concept encapsulates four essential aspects of the ministry of Jesus Christ: "Jesus our Savior, Sanctifier, Healer, and Coming King." This Christ-centered doctrine became the cornerstone of Simpson's teaching and the C&MA's theological framework. The Fourfold Gospel is symbolically represented in the C&MA's official logo:

• The Cross symbolizes Jesus as "Our Savior"
• The Laver symbolizes Jesus as "Our Sanctifier"
• The Pitcher symbolizes Jesus as "Our Healer"
• The Crown symbolizes Jesus as "Our Coming King"

Simpson's unique emphasis in ministry stemmed from his absolute Christ-centeredness, both in his doctrine and personal experience.

5.2. Doctrine of Divine Healing

Plagued by illness for much of his life since childhood, Simpson developed a profound belief in divine healing. He came to understand it as an inherent part of the blessing derived from abiding in Christ, who provides both life and healing. Simpson strongly emphasized this doctrine within his Fourfold Gospel, routinely dedicating one weekly meeting to teaching, testimonies, and prayer focused on divine healing. This teaching significantly distinguished him and the C&MA from mainline churches, which either did not emphasize or outright rejected the concept of divine healing. Despite facing isolation from these established denominations, Simpson remained uncompromising in his convictions regarding divine healing.

5.3. Views on Sanctification and the Higher Life Movement

Albert Benjamin Simpson was largely influenced by Keswickian theology, particularly its doctrine of entire sanctification, which was a central tenet of the Higher Life movement. He was invited to the International Convention of Holiness and Divine Healing in London in 1885 by American pastor William Boardman, author of The Higher Christian Life. Simpson taught extensively on holiness, delivering a notable sermon known as "Himself," which described sanctification as focusing on Christ himself and his atoning work on the cross. While operating within a Keswick framework and drawing upon Wesleyan ideals, Simpson also uniquely departed from traditional Keswickian teaching. He rejected the perfectionism often associated with Wesleyan-Methodism and, importantly, he did not accept the suppressionism of the Keswick movement. Instead, he emphasized progressive sanctification, asserting that while believers might not be entirely freed from their sinful nature in this life, the power of the resurrected Christ would enable them to consider the sin nature a vanquished foe and behave as though it were. Simpson viewed the Alliance heritage as more life and work affirming, believing that actions in the world do make a difference and are meaningful.

5.4. Vision for the Church and Hymnody

In his 1890 book, A Larger Christian Life, Simpson articulated a profound vision for the role of the Christian church. He envisioned a church far beyond a mere social gathering for intellectual discourse and musical entertainment, or a mechanism for Christian work carried out by proxy. Instead, he saw the church as:

• "the mother and home of every form of help and blessing which Jesus came to give to lost and suffering men"
• "the birthplace and the home of souls"
• "the fountain of healing and cleansing"
• "the sheltering home for the orphan and distressed"
• "the school for the culture and training of God's children"
• "the armory where they are equipped for the battle of the Lord and the army which fights those battles in His name."

He believed such a church should be "a center of population in this sad and sinful world!"

Beyond his theological writings, Simpson made significant contributions to Christian music, composing the lyrics for over 120 hymns. Of these, 77 were included in the C&MA's 1962 hymnal, Hymns of the Christian Life, which he co-edited with R. Kelso Carter. His deep missionary vision is powerfully illustrated in the words of his hymn, "The Missionary Cry":

The Master's coming draweth near.
The Son of Man will soon appear,
His Kingdom is at hand.
But ere that glorious day can be,
The Gospel of the Kingdom, we
Must preach in every land.

5.5. Relationship with Pentecostalism

At the turn of the 20th century, many Alliance members began to adopt Pentecostal beliefs. This was due to the widespread experience of glossolalia (speaking in tongues) and other spiritual manifestations occurring within the Alliance movement and at Alliance meetings. While Simpson remained a staunch advocate for the doctrine of Spirit Baptism, a central teaching in late nineteenth-century evangelicalism, he became publicly critical of certain practices within the emerging Pentecostal movement that he considered excessive. In particular, Simpson openly challenged the developing Pentecostal teaching that "speaking in tongues" was the sole and definitive evidence of baptism with the Holy Spirit.

Despite his public criticisms, Simpson's personal spiritual journey included seeking the gift of tongues himself. While he never claimed to have spoken in tongues, he did experience other ecstatic phenomena during his quest for this gift. One such experience, which he described in his private journal, involved a "baptism of Holy laughter for an hour or more," indicating his openness to spiritual manifestations beyond the conventional, even if these often drew criticism from those who perceived them as Pentecostal excesses.

7.1. Global Impact of the Christian and Missionary Alliance

The Christian and Missionary Alliance (C&MA), founded by Simpson, has maintained an enduring and significant role in the global evangelism movement since its establishment. What began as an organized movement for world evangelism, rather than a traditional denomination, rapidly gained adherents and branches, particularly across North America. Today, the C&MA continues to be a leading force in worldwide missions, fulfilling Simpson's original vision of reaching neglected populations with the gospel.

7.2. Institutions and Memorials

In honor of Albert B. Simpson's profound legacy, numerous educational institutions and memorial sites have been established worldwide. These include:

• Simpson University in Redding, California.
• The Albert B. Simpson school in Lima, Peru.
• The A. B. Simpson Alliance School in Zamboanga City, Philippines.
• Sekolah Tinggi Teologi Simpson (Simpson Theological College) in Ungaran, Indonesia.
• The Simpson Memorial Church in Jamalpur, Ahmedabad, India, which was established in 1923 and celebrated its centenary from May 1, 2023, to April 30, 2024.

These institutions and memorials serve as ongoing tributes to Simpson's pioneering spirit and his commitment to Christian education and world missions.