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Samuel Koranteng Pipim (born December 10, 1957) is a US-based Ghanaian thinker, author, speaker, and theologian. Trained in engineering and systematic theology, he bases his office in Ann Arbor, Michigan, where he ministers to students, faculty, and staff at the University of Michigan. He has authored and co-authored more than a dozen books. He also speaks around the world at events for youth, students, and young professionals. He sits on the Board of Directors for the Generation of Youth for Christ organization (GYC), a revival movement of Seventh-day Adventist youth in North America.

Biography

Pipim was born in Ghana, West Africa. He holds a degree in engineering from the University of Science and Technology, Kumasi, Ghana, where he subsequently served as a research and teaching assistant. Having been a leader in a non-denominational, charismatic movement, Pipim later became a Seventh-day Adventist, joining a church he terms “the most biblically-consistent, Evangelical Protestant denomination” After accepting the call to the gospel ministry, he worked in the Central Ghana conference as its Coordinator of Campus Ministries. He later went to the United States to pursue a ministerial training at Andrews University, Michigan. In 1998 he received a PhD in systematic theology, specializing in biblical authority and interpretation and ecclesiology. His doctoral dissertation, The Role of the Holy Spirit in Biblical Interpretation: A Study in the Writings of James I. Packer, was under the supervision of Raoul Dederen, with Clark H. Pinnock as the external examiner.

While pursuing his doctoral studies, Pipim published his first two books, Searching the Scriptures (1995) and Receiving the Word (1996), addressing the hotly-debated issues of women's ordination and biblical interpretation. The endorsement the books received from prominent thought leaders of his church, and the heated discussions they generated at various levels of the church gained Pipim recognition as an articulate African theologian.

In 1998, his church leadership in Michigan appointed him to direct its newly created department of Public Campus Ministries to cater for the spiritual needs of students on secular university campuses. Since that time, Pipim's theological ideas and philosophy of youth empowerment have inspired students and young people, and propelled them into a powerful force of change within North American Adventism.

Theology

Following the publication of his first two books (in 1995 and 1996), Pipim emerged as a serious theological thinker, albeit a polarizing figure in his church. This fact is illustrated by the 14 comments from the leading church scholars that appear on the back cover of his first two books. For example, in the debate over women's ordination, Roy Gane, then Assistant Professor of Hebrew Bible and Ancient Near Eastern Languages at the church's leading theological institution at Andrews University, wrote the following concerning Pipim's Searching the Scriptures (1995): “Whether or not a reader agrees with all of the author's interpretations or conclusions, several characteristics of this work make it helpful for focusing discussion and for challenging thinking. These include: its isolation of central questions, its consistent reasoning regarding these questions, and its careful search for authoritative principles through investigating a broad base of biblical data.” Similarly, Randall W. Younker, then Director of the PhD/ThD Program the Seventh-day Adventist Theological Seminary at Andrews University, endorsed Pipim's Receiving the Word (1996) in these words: “Koranteng-Pipim represents a growing number of young, perceptive, Bible-believing scholars who, while not afraid to `call it as they see it,' present challenging issues with a spirit of love and compassion. He correctly perceives that the key issue that causes division among many of us is how we view God's Word and the way we interpret it. This book is a must read for anyone who wants to be aware of the critical issues that are confronting our church in these days just prior to our blessed Lord's return.” His theological views generate considerable interest within his church, with reactions varying according to a person's theological leaning. Some conservative Seventh-day Adventist websites sites tend to promote his views as representing the mainstream Adventist position, while liberal or progressive ones tend to be critical of his views, sometimes dismissing them as relics of “religious fundamentalism.” The varied assessment of his works may be traced to his theological methodology and his stance on issues.

Method

In the 1990s, Pipim played a role in the Adventist debate over the Bible's authority and interpretation, an issue that came into greater prominence with the publication of Old Testament scholar Alden Thompson's Inspiration: Hard Questions, Honest Answers (1991). Perceiving this work “as the archetypical product of historical-critical methodology,” Pipim and six other scholars of the Adventist Theological Society issued a rejoinder in their book Issues in Revelation and Inspiration.

An Evangelical publication, Reformation & Revival Journal, describes Pipim's Receiving the Word as “a provocative Adventist treatment which looks at the pros and cons of various methods of Bible study.” 'Seeking a Sanctuary describes Pipim as a leading critic of what he deems "liberal Adventism."

In a work on “Adventist Views on Biblical and Prophetic Inspiration,” a colleague of Pipim's judged Receiving the Word as “one of the most influential landmarks in that debate” and one of “the two main conflicting poles around which gravitate the contemporary discussions on inspiration” during the second half of the 1990s.

In addition to challenging the method of moderate liberalism, Pipim's book also worked to make a strong case for his church's 1986 “Methods of Bible Study” statement, which “urge Adventist Bible students to avoid relying on the use of the presuppositions and the resultant deductions associated with the historical-critical method.” Receiving the Word also claimed the use of contemporary higher criticism (the historical-critical method) was undermining key Seventh-day Adventist beliefs and practices. The book generated considerable reaction—both for and against. Some took exception to the book, dismissing it as a "fundamentalist" view. Scholars who embraced the church's historical positions, however, were more supportive of the book.

Pipim contributed to the Biblical Research Institute's book Interpreting Scripture, published in 2010, a work which attempted to provide answers to questions often raised concerning the Bible. Besides CAMPUS (Center for Adventist Ministry to Public University Students) and the Emmanuel Institute of Evangelism, Michigan Conference's outreach school, Pipim also regularly teaches intensive courses on hermeneutics to students enrolled at, AFCOE (Amazing Facts Center of Evangelism), ARISE (A Resource Institute for Soul-winning and Evangelism), and LIFE (Lay Institute for Evangelism), supporting institutes run by Adventist supporting organizations.

Positions

Other than his contribution to Adventist discussions on biblical methodology, Pipim has also been involved in some of the most contentious issues in his church. As the titles of his apologetic books Must We Be Silent? and Here We Stand suggest, he does not hesitate to declare where he stands on controversial issues. For example, Pipim contributed to the book Prove All Things (2000), the most extensive critical appraisal of Women in Ministry, a book by scholars at Andrews University. He actively participated in the church's creation-evolution discussions during the “Faith and Science Conferences” in 2002 and 2004. He has spoken out against the black and white racially-based church structures in North America, the biblical legitimacy of homosexuality, what he calls "unbiblical" divorce and remarriage, certain worship styles, church growth methods that employ gospel gimmicks, prayer warriors and other trends in the church. Also through his reviews of some scholarly works and his foreword or endorsement of certain published authors, he has also articulated his own views on such topics as the atonement of Christ, abortion, and war.

Pipim's critique of what he calls "liberal Adventism" has been criticized by some scholars. One, Charles Scriven, criticized Pipim because his writings provide “the energy” for the church's opposition to “the adventure of truth.” He went on to say Pipim is fueling the “drift” of the church “ever closer to religious fundamentalism”—characterizations that Pipim has contested, arguing that such criticisms are the resort of those who themselves have embraced “liberal fundamentalism.”

Between 1995 and 2000, Pipim served as a member of the Biblical Research Institute Committee (BRICOM). His name is listed as one of the denominational theologians who reviewed the scholarly articles contained in the Handbook of Seventh-day Adventist Theology , which is volume 12 of the “Seventh-day Adventist Bible Commentary” series. Pipim has served as a delegate to five General Conference sessions, 1985, 1990, 1995, 2000 and 2005. At these sessions he has spoken passionately on issues he perceives as impacting the identity, message, and mission of the church.

Work

Public speaking and writing

Pipim speaks extensively in churches and church gatherings, at schools and civic events, and has appeared on Christian TV channels like 3ABN, Hope Channel and Amazing Discoveries. He is featured as one of the 50 guest experts in the historical documentary series, The Seventh Day, hosted by Hal Holbrook. This documentary, which has aired on many TV channels, takes viewers back across the centuries to uncover the history of the seventh-day Sabbath in Christianity. Pipim's contribution is in part 5 of the series, where it discusses the Sabbath's deep cultural roots in various parts of the African continent.

He is also a frequent speaker at local and international conventions of professionals and business personnel. This includes ASI, Adventist-laymen's Services and Industries a body of Adventist professionals.

Pipim was one of the contributors to The Remnant Study Bible (2009), an independently published study Bible containing selected comments by Ellen G. White. The idea for this study Bible arose in conjunction with Remnant Publication's “Bibles for Africa” project.

Pipim has authored a number of books such as Must We Be Silent? and Here We Stand.

Youth empowerment

Between 1999 and 2011 Pipim served as the director of CAMPUS (Center for Adventist Ministry to Public University Students), a division of Michigan Conference Public Campus Ministries department. It is located near the University of Michigan in Ann Arbor, the programs and events at CAMPUS have attracted and earned the trust of many students and young people. Since 1999, the missionary training program at CAMPUS has developed student leaders to engage the world.

CAMPUS was the vehicle used by the Michigan Conference as the birth place, headquarters, and a sponsor of GYC, Generation of Youth for Christ (formerly General Youth Conference), a conservative youth conference North America. An article in the book Here We Stand (2005) describes the crucial role of CAMPUS in the rise of GYC in 2002. Written by one of the founders and past presidents of GYC, the article mentions that CAMPUS “provided a vision, methodology, and philosophy that rejected mediocrity and challenged young people to aspire to spiritual and academic/professional excellence.” The article continues:

“CAMPUS was influential in challenging and changing the lives of other students attending some of our nation's most prestigious universities: Boston University, Brandeis, Brown, Harvard, Princeton, Rutgers, and others. Some of these students formed SPARC—Students Preparing Adventists for the Return of Christ—and began impacting the lives of their friends and classmates. Others graduated from Michigan and moved on to Loma Linda Medical School to found and organize Advent H.O.P.E., which is an acronym for Helping Others Prepare for Eternity. All these students, who had been impacted by CAMPUS, would later compose a large part of the first GYC Executive Committee.”

Writing about the history of GYC, a retired communication director of the General Conference of the Seventh-day Adventists, mentions that the students who started GYC were attracted to Pipim's “can-do, tell-it-like-it-is, traditional Adventism” and his “‘higher than the highest’ philosophy of excellence” that was advocated at CAMPUS. Empowered by Pipim's conservative theology and ideals, “these scattered students began dreaming what they called the great experiment in 1999.” This dream became a reality in 2002, when GYC was inaugurated at Pine Springs Ranch, California.

From the start, the GYC “experiment” that was conceived and birthed by idealistic students was misunderstood, dismissed, and criticized by both the professional youth leadership of the church and liberal Adventist thought leaders. They denounced and opposed it, not only because GYC was youth-initiated and youth-led, but more especially because of the conservative CAMPUS ideals and leadership behind the movement. In the eyes of its liberal critics, the grassroots youth organization was an “emotional, anti-intellectual conservative movement" that doesn't accomplish much long-term. Other liberal critics saw GYC as the means by which “very conservative and even reactionary forces” wanted to advance “fundamentalism” in the North American church — a veiled reference to the CAMPUS leadership that was empowering the youth.

But as others have observed, such criticisms of GYC underestimated the potential of the youth empowered ministry, the kind promoted by CAMPUS. In 2009, the editors of Adventist Review, the church's official magazine, described the influence of the movement that was birthed and headquartered at CAMPUS in this way: "Call it a movement. Call it a ‘confederation of possibilities.’ Call it a Spirit-inspired meeting of minds and hearts. Or just call it GYC—Generation of Youth for Christ. The eight-year-old young adult organization has grown from a handful of idealistic college students to a powerful force for Bible study, evangelism, and mission service in the life of North American Adventism—and now around the world.”

Not only did Pipim's theological ideas and philosophy of youth empowerment at CAMPUS play a major role in the rise and exponential growth of GYC, he continues to shape the direction of the youth movement by sitting on GYC's board and speaking regularly at GYC conventions. At these events, he “has developed a reputation for his bold messages and commitment to the ultimate authority of God's Word.” Though perceived in the church as a polarizing or controversial theological figure because of his views, young people admire him for his passion for excellence, his straight-forward messages, as well as “his affable and congenial spirit.” One student leader sums up his appeal among students and youth:

“Pipim . . . exemplifies the ideals of excellence and devotion to the Scriptures. His uncompromising loyalty to the Scriptures as understood by the SDA church, the theological rigor of his publications, the Biblical simplicity of his presentations, combined with his sense of humor and contagious friendliness is a combination that has served to inspire and galvanize a generation of Adventist youth and young adults into an army of young people, rightly trained. His willingness to get the attention of young people by blasting them, then encouraging them to dedicate their lives and talents and abilities to the Lord demands our respect and admiration at a time when leaders and parents in the Adventist church are doing everything that they can to avoid calling sin by its right name.”

As Pipim's ministry to youth has grown beyond its CAMPUS base in Michigan to other parts of North America, Europe and Australia, he is also extending his reach to his home continent of Africa. Besides his own frequent lectures on several university campuses on the continent, he has also challenged and encouraged young people who have embraced the CAMPUS and GYC ideals to duplicate the same on the continent. In response, these students and young professionals have founded an organization called ALIVE (Africans Living In View of Eternity).

Sponsored by CAMPUS, ALIVE is a grassroots missionary movement that seeks to “change the face of Africa,” by mobilizing “committed and dedicated young people with the courage to do ordinary things extraordinarily well.” In the words of a leader of ALIVE, this new breed of Africans are responding to the call “to lead by principle and conviction . . . to cease settling for mediocrity and become an agent of positive change.” In this respect, ALIVE seeks to do in Africa what GYC is doing in North America. It also aims at creating a critical mass for the moral and intellectual transformation of the African continent.

Liberating the African mind

Though based in the United States, one of Pipim's present passions is to contribute to the intellectual and moral development of the African people, by inspiring, cultivating, and training a new generation of African leaders. His calls for “mind liberation” is resonating with African students, young professionals, and intellectuals who are dissatisfied with the mediocre and incompetent leadership often displayed by many African leaders—both within and outside the church.

Explaining why Africans need “mind liberation,” Pipim argues that the challenges facing contemporary Africa—e.g., misplaced priorities, corruption, nepotism, tribalism, war, hunger, disease, culture of dependency, abuse of power, etc.—can only be effectively addressed by a new breed of Africans who think and act differently. “Our problem is not the African mind, but the African mindset,” he insists. “It is not a lack of resources, but a deficit of resourcefulness.”

The African mindset is the result of “mental chains” that still bind Africans, despite their liberation from “metal chains.” He repeatedly tells his audiences: “Whereas post-colonial education may have helped to emancipate the African mind from the metal chains of traditional idol worship and its superstitious beliefs and practices, this formal education has not succeeded in liberating us from the mental chains of contemporary secularism and its attendant ethos of selfism.” One consequence of this “endemic malady of selfishness and jealousy” is that the continent has been severely handicapped by many “African PhDs”—people suffering from a “Pull Him Down (or Pull Her Down) Syndrome.”

In his ministry to his fellow Africans—both those on the continent and those living, studying, and working abroad—Pipim prescribes “mind liberation” as the cure to the malady of “African PhDs.” Believing that “the heart of the African problem is the African heart,” Pipim argues that what Africa needs is not simply more educated minds, but more transformed minds—“not merely mind improvement, but mind replacement.” The mind liberation that is needed is one which is radically committed to biblical excellence—academic, professional and spiritual excellence. Pipim regrets that African society and church leaders seldom tolerate people who think and act on the principles of biblical excellence. But he counters: “If we don't think for our selves, someone will do our thinking for us. And if we don't strive for excellence, we shall pay the high price for mediocrity.” To cultivate a new generation of African thought leaders who think and strive for excellence, Pipim conducts regular Bible Lecture series on major African university campuses, both secular and religious.

"Why" and "Excellence" Bible lectures

Since 2006, Pipim's name has become well-known in university circles of Africa because of his unique one-week Bible Lecture Series, notably his “WHY” and “Excellence” series. These lectures grew out of presentations he first gave to different groups in the United States, but which he now adapts for students, faculty, and staff on African university campuses.

Pipim considers the “Why” and “Excellence” Bible lecture series as his personal contribution to the intellectual and moral transformation of the African people. Believing that the “African mindset” is the problem, and not the “African mind,” Pipim's lectures his audiences to think differently, take responsibility for the destiny of their lives, their institutions and their nations. He frequently tells his audiences to “change the world, by first being changed.”

Imploring students to be part of the solution in transforming the African situation, Pipim insists that there is no reason to wait until after school. “If not now, we're late,” he says. He passionately believes that the change that Africa needs today can be (or must be) brought about by its young people. But he argues that the first step in changing Africa is to clearly understand the nature and true cause of the problem. This step calls for critical thinking and the asking of some relevant “Why” questions. Hence his “Why” lecture series.

The titles of the “Why” lectures are rhetorical in nature, providing biblical solutions to everyday questions he considers relevant to students and to the larger African society.

The change Pipim is promoting is one which moves Africans from the “chicken mindset to eagle mindset,” from mediocrity to excellence. He derives the chicken/eagle metaphor from the statement by James E. K. Aggrey (1875–1927), one of his esteemed African role-models: “My people of Africa, we were created in the image of God, but men have made us think that we are chickens, and we still think we are, but we are eagles. Stretch forth your wings and fly! Don't be content with the food of Chickens.”

As the title of the “Excellence” series suggests, Pipim invites Africans to aim high, to strive for excellence in all aspects of life—academic, professional, and spiritual. For example in his lecture titled "The Need for Excellence" or “Shine Like Gold” (here, “gold” is a metaphor for such desirable virtues as diligence, integrity, selflessness, simplicity, compassion, patience, kindness, and others), he urges his fellow Africans: “Don't lose your gold; don't substitute brass for gold; and don't be content with anything less than gold.”

Resignation

On May 31, 2011, Spectrum reported on its website that Pipim had resigned his employment with the Michigan Conference of Seventh-day Adventists and his ministerial credentials following a "moral failure" while traveling overseas. Matthew Gamble, a popular Adventist speaker and writer, took issue with his statement that "others who have always opposed what we stand for will have an additional reason to rejoice."

References

1. "Dr. Samuel Koranteng Pipim speaks about making a difference". March 11 2010. Retrieved June 13 2011. {{cite web}}: Check date values in: |accessdate= and |date= (help)
2. Michigan Conference Camp Meeting Ordination Booklet, June 29, 2002.
3. “The Role of the Holy Spirit in Biblical Interpretation: A Study in the Writings of James Innel Packer”.
4. The endorsements appeared on the back covers of the books. Pipim's first book, Searching the Scriptures: A Call to Biblical Fidelity, (Berrien Springs, MI: Adventists Affirm), was endorsed in 1995 by C. Mervyn Maxwell (Professor Emeritus of Church History, Andrews University), Mercedes Dyer (Professor Emerita of Education, Andrews University), Roy Gane, (Assistant Professor of Hebrew Bible and Ancient Near Eastern Languages, Andrews University), and George Reid (Director, Biblical Research Institute). In 1996, his second book, Receiving the Word: How New Approaches to the Bible Impact Our Biblical Faith and Lifestyle (Berrien Springs, MI: Berean Books. ISBN 1-890014-00-1, OCLC 36080195), received endorsement from Norman R. Gulley (Professor of Systematic Theology at Southern College), Paul Gordon (Director, Ellen G. White Estate), Raoul Dederen (Professor Emeritus of Systematic Theology, Seventh-day Adventist Theological Seminary, Andrews University), Clifford Goldstein (Editor, Liberty Magazine), Alberto R. Timm (Professor of Church History and Historical Theology, Brazil Adventist College, Central Campus), William H. Shea (Associate Director, Biblical Research Institute of the General Conference), Keith Burton (Assistant Professor of New Testament, Oakwood College), C. Raymond Holmes (Professor Emeritus of Church Ministry, Seventh-day Adventist Theological Seminary, Andrews University), Artur A. Stele, President (Zaokski Theological Seminary, Russia), and Randall W. Younker, Director, Ph.D./Th.D. Program, Seventh-day Adventist Theological Seminary, Andrews University).
5. George W. Reid, the Director of the Biblical Research Institute of the General Conference of Seventh-day Adventists, made this point in the opening paragraph of his “Book Review of Receiving the Word,” Ministry (December 1997), p. 30: “Seldom do reference notes in a book attract as much attention as the text itself. Receiving the Word fits that unique exception. The fact that its author is an articulate scholar from West Africa, in the final stages of a doctoral program in the seminary at Andrews University, both shatters a series of stereotypes and confers credibility. Here is someone from a non-Western culture, who now measures a trademark phenomenon of a sophisticated society. He proves himself a prescient and articulate writer well able to function within Western parameters. Many will take issue with positions he takes, but his work cannot be subjected to the ultimate indignity of being ignored. Although distributed outside routine publication channels, this book already exerts substantial influence in Adventist circles.” (Accessed, May 5, 2011).
6. Shirley Burton, for example, has chronicled how Pipim inspired public university students to mobilize as a spritual army that could positively impact the church. See, her “With Such An Army,” Inside ASI Magazine, Spring 2008, p. 14), accessed April 19, 2011.
7. Conservative sites that are favorable to his view include: “Adventists Affirm”, “Adventist Theological Society”, “Great Controversy.org”, and “AudioVerse”. Examples of liberal or progressive sites that are critical of Pipim's view include, “Spectrum magazine” and “Adventist Today”)
8. Thompson, Alden. Inspiration: Hard Questions, Honest Answers (1991). Hagerstown, MD: Review and Herald.
9. McIver, Robert K., “The Historical-Critical Method: The Adventist Debate”.
10. Frank Holbrook and Leo van Dolson, eds., Issues in Revelation and Inspiration, Adventist Theological Society Occasional Papers vol. 1 (Berrien Springs, MI): Adventist Theological Society Publications, 1992. OCLC 25701461.
11. John H. Armstrong, “Annotated Bibliography,” Reformation & Revival Journal, A Quarterly Journal for Church Leadership, vol. 9, no. 4 (Fall 2000), p. 151. accessed on May 4, 2011.
12. Bull, Malcolm and Lockart, Keith. Seeking A Sanctuary: Seventh-day Adventists and the American Dream. 2nd edition. Bloomington and Indianapolis: University of Indiana Press, 2007. pp. 278, 35.
13. Timm, Alberto R. “A History of Seventh-day Adventist Views on Biblical and Prophetic Inspiration (1844–2000),” Journal of the Adventist Theological Society, 10/1-2 (1999), pp. 534-535.
14. “Methods of Bible Study: Presuppositions, Principles, and Methods,” available on the General Conference and Biblical Research Institute websites (http://biblicalresearch.gc.adventist.org/documents/Methods%20Bible%20Study.htm). Published in the Adventist Review (January 22, 1987), pp. 18-24.
15. Alden Thompson, En Route to a `Plain Reading' of Scripture," Spectrum 26:4 (January 1998), pp. 50–52. George R. Knight, “Book Review: Receiving the Word,” in Ministry, December 1997, p. 30; cf. his, “The Case of the Overlooked Postscript: A Footnote on Inspiration,” Ministry, August 1997. See also Charles Scriven, “Embracing the Spirit,” Spectrum 26 (September 1997): 28-37; Norman H. Young, “‘Moderate Liberalism’ Threatens Adventism,” Spectrum 26 (May 1997): 49-50; cf. Timothy E. Crosby, “The Bible: Inspiration and Authority,” Ministry, May 1998, 18-20; Robert M. Johnston, “The Case for a Balanced Hermeneutic,” Ministry, March 1999, 10-12.
16. Besides the favorable review of the book by the Director of the Biblical Research Institute of the General Conference, George W. Reid, “Book Review: Receiving the Word,” in Ministry, December 1997, 30-31, Receiving the Word was also endorsed by the following prominent thought leaders of the church: Norman R. Gulley, Paul Gordon, Raoul Dederen, Clifford Goldstein, Alberto R. Timm, William H. Shea, Keith Burton, C. Raymond Holmes, Artur A. Stele, and Randall W. Younker. Their endorsements appear at the back of the book, where Raoul Dederen sums up their evaluation of the book: "An amazingly clear and competent presentation which will supply Seventh-day Adventists with a reasoned statement of their own position and challenge liberals to reexamine their fundamental presuppositions. I wish it the widest circulation."
17. See: Pfandl Gerhard, ed., Interpreting Scripture: Bible Questions and Answers (Silver Springs, MD: Biblical Research Institute Studies, 2010).
18. Here We Stand: Evaluating New Trends in the Church (2005). Berrien Springs, MI: Adventists Affirm. ISBN 0-9677622-1-9; Must We Be Silent: Issues Dividing Our Church (2001). Berrien Springs, MI: Berean Books. ISBN 978-1890014032; cf. http://www.drpipim.org. For a review of Must We Be Silent, see Muchee, Julius Mucunku (2001). Book Review of Must We Be Silent? In Asia Adventist Seminary Studies, vol. 4 (2001), pp. 122-125. Bennett, Shakeela (2001). Book Review of Must We Be Silent? In Adventists Affirm, vol. 15, (Spring 2001), pp. 61-63.
19. Mercedes Dyer, ed., Prove All Things: A Response to “Women in Ministry”(2000). Berrien Springs, MI: Adventists Affirm, pp. 17-44; 179-218, 287-312, accessed May 4, 2011.
20. See his Must We Be Silent: Issues Dividing Our Church, pp. 299-441; cf. “Saved by Grace and Living by Race: The Religion Called Racism,” Journal of the Adventist Theological Society, 5/2 (Autumn 1994): 37-78. “Racism Vrs. Christianity.”
21. “Born a Gay and Born Again?: Adventism's Changing Attitude,” Journal of the Adventist Theological Society,10/1–2 (Spring–Autumn 1999): 141-183
22. See his Must We Be Silent: Issues Dividing Our Church (2001). Berrien Springs, MI: Berean Books. ISBN 978-1890014032. See also Here We Stand: Evaluating New Trends in the Church (2005). Berrien Springs, MI: Adventists Affirm. pp. 37-51, 101-121, 139-161, 241-257, 381-390, 495-510, 535-600, 749-761, 779-794; ISBN 0-9677622-1-9.
23. Review of Clark H. Pinnock's The Wideness in God's Mercy: The Finality of Jesus Christ in a World of Religions (1992). Grand Rapids, MI: Eerdmans; Pipim's review is found in Andrews University Seminary Studies 33 (Autumn 1995): 315-318.
24. Review of Abortion: Ethical Issues & Options (1992) ed. David R. Larson. Loma Linda, CA: Loma Linda University Press; Pipim's book review is found in College and University Dialogue 6:3 (1994):26-27.
25. “Foreword,” in Karl Tsatalbasidis & Keith Phillip, I Pledge Allegiance: The Role of Seventh-day Adventists in the Military (2007). Keith Philips. pp. 11-14.
26. See Scriven, Charles. Embracing the Spirit: An Open Letter to the Leaders of Adventism (August 1997). Takoma Park, MD: Columbia Union College. Pipim's response to Scriven is found in his booklet, In the Spirit of Truth: Key Issues on Biblical Inspiration and Interpretation (1997). Berrien Springs, MI: Berean Books; see also chapter 28 of Pipim's Must We Be Silent (2001), the chapter entitled “Embracing What Spirit?”
27. To view a trailer of this historical documentary, visit “The Seventh Day,” accessed March 26, 2011.
28. See “Publisher's Introduction” to “The Remnant Study Bible” (2009). Coldwater, MI: Remnant Publications. pp. v-viii. The 30 contributors to The Remnant Study Bible are well-known conservative Seventh-day Adventists.
29. For more information, refer to the CAMPUS website http://www.campushope.org. See the “Introduction” Sikhululekile Hlatshwayo, Justin Kim, and Stephanie Quick, eds., For this Purpose. Generation of Youth for Christ, 2008, pp. 2-4, 156; ISBN 978-1890014-10-0. Testimonies of some past students of the missionary training program can be found in his Not for Sale: Integrity in a Culture of Silence. Ann Arbor, Michigan: Berean Books, 2008. pp. 129-152; ISBN 978-1890014-09-4.
30. See Israel Ramos's article, “What Adventist Young People Really Want: The General Youth Conference Experiment,” in Here We Stand: Evaluating New Trends in the Church. Berrien Springs, Michigan: Adventists Affirm, 2005. pp. 62-63; ISBN 0-9677622-1-9.
31. Shirley Burton, also a retired communication director of ASI, writes this in the Inside ASI magazine, the official publication of the International ASI organization: “They were enrolled at some of the nation's most well known schools: Harvard, Brandeis, Wellesley, Brown, Princeton, Rutgers, Boston University, Eastern Michigan University, and the University of Michigan. All were Seventh-day Adventist youth trying to maintain their religious roots on secular campuses... All wanted something more from their religion than ‘anecdotes and entertainment.’ And then they heard about CAMPUS at the University of Michigan in Ann Arbor... The message of CAMPUS and its mentor Samuel Pipim reached these students. Dr. Pipim's challenge for spiritual and academic excellence fell on willing ears and hearts. Students liked his can-do, tell-it-like-it-is, traditional Adventism. Committed to Dr. Pipim's ‘higher than the highest’ philosophy of excellence, these scattered students began dreaming what they called the great experiment in 1999.” (Shirley Burton, “With Such An Army,” Inside ASI Magazine, Spring 2008, p. 14), accessed April 19, 2011.
32. See also Pipim's first-hand account, “A Grassroots Youth Revival Movement The Untold Story of the Struggle & Triumph of GYC (With A Timeline and Background To Major GYC Events, Meetings, & Documents)”, accessed March 16, 2011.
33. These early criticisms have been echoed in recent times (2011) in liberal Adventist publications or blogs. See, for example, Hanson, Andrew, "Reviewing the Review: GYC Edition", Spectrum Magazine, January 24, 2011, accessed March 27, 2011. He writes: “What I am saying is that emotional, anti-intellectual, conservative movements like GYC don't accomplish much in the long run in spite of all the hoopla. They are ineffective in achieving their own long-term goals and can be spiritually harmful to the young innocents who blame themselves for delaying the Second Advent.” Taylor, Ervin (January 20, 2011) writes in a similar vein in his “Creating Myths: Generation of Youth for Christ (GYC) Origins”, Adventist Today, January 20, 2011, accessed March 27, 2011: “Prior to the election of Ted Wilson , the GYC was viewed for what it actually was--a well-financed means to advance fundamentalist North American Adventism supported by well-known very conservative and even reactionary forces who also support and advance the Adventist Theological Society. With his election, there has been a rapid change. The agenda of the GYC has been embraced by the new GC leadership and now is being pushed by the current editor of the AR .”
34. Cork, Bill. “Some Reflections on GYC”, accessed March 22, 2011, writes: “If anyone in the General Conference, North American Division, union conference or local conference is concerned about GYC, they need to do more than complain. They need to do themselves the work that CAMPUS is doing. They need to identify individuals who have passion and preparation for ministry on secular college campuses and equip them with the resources they need to be viable and effective. They need to identify the major colleges and universities in each conference, and develop a plan for reaching them. They need to insist that local churches near college campuses make outreach to that campus a priority, and the conferences need to underscore that priority by placing pastors in these churches with the right vision and temperament for the ministry. Campus ministry is a form of evangelism. It needs evangelists. It needs evangelism dollars. If we are not going to provide them, we dare not criticize GYC or CAMPUS when they say, ‘Here am I Lord, send me!’”
35. In an article, titled, “A Great Awakening: The Remarkable Story of Generation of Youth for Christ”, published in the December 24, 2009 issue of the official Seventh-day Adventist magazine, Adventist Review, accessed March 22, 2011.
36. For Pipim's role in GYC, see Shirley Burton, “With Such An Army,” Inside ASI Magazine, Spring 2008, p. 14), available online at: http://www.asiministries.org/inside-asi-magazine (click on Spring 2008 issue), accessed April 19, 2011. See also “A Great Awakening: The Remarkable Story of Generation of Youth for Christ”, Adventist Review, December 24, 2009, online edition, accessed March 22, 2011. The book From Ministry to Movement, pp. 17-24, details how Pipim impacted the lives of students associated with CAMPUS and SPARC in their founding of GYC; ISBN 978-1890014-12-4.
37. 2008 GYC programming booklet, p. 16. The same description is found in the 2009 and 2010 GYC programming booklets.
38. See page 2 of the booklet for the 2009 GYC-Great Lakes meeting in Gurnee, Illinois, USA.
39. This is how Pipim was publicly introduced by Jared Collins, the President of the Great Lakes chapter of GYC, when he explained why Pipim was selected as the speaker for the May 2009 GYC-Great Lakes conference in Gurnee, Illinois.
41. Karemera, Valmy Stephen. “President's Welcome,” http://www.africansalive.org, Accessed March 22, 2011.
42. “Rise Above Mediocrity, Scholar Tells Youths”, The Times of Zambia, 7 July 2009. Accessed March 25, 2011. See also, his address at Ashesi University College in Ghana: “Dr. Samuel Koranteng Pipim Speaks about Making a Difference”, accessed March 18, 2011.</
43. See, for example, his three presentations at the 2007 convention of ALIVE (Africans Living In View of Eternity), titled “What's Wrong with Our Mind?,” “The Greatest Mind,” and “The Transformed Mind.” Accessed via the Hope Media website on March 25, 2011. Pipim contends that “African PhDs” who hold positions of power—whether in society or church— have stifled the cultivation, development, and fruition of mature and responsible African leadership. Pipim refers to such dysfunctional leaders as “African black beans”: They are black on the outside, but white on the inside. “Pigmentally and geographically, these African leaders may be classified as black; but they have the same mindset of their former—and present—colonial masters,” he insists. He tells his African audiences: "Don't be fooled by the appeal of tribal racism. Tribalism is the most comfortable shelter under which our African leaders rest from their hard work of incompetence and selfishness.”
44. For example, during his March 2010 lecture at Ashesi University College in Ghana, Pipim outlined the following steps or principles to aid Africans in their quest to improve conditions on the continent: 1. Know and understand the problem; 2. Grow people to think outside the box; 3. Pursue excellence; and 4. Don't underestimate the power of one person. See, “Dr. Samuel Koranteng Pipim Speaks about Making a Difference”, accessed March 18, 2011.
45. Although the “Excellence” lecture series are essentially the same as those presented to young people around the world, the version he presents in Africa are adapted to address Africa's unique challenges. One version of the Excellence series is available on line as: “The Need for Excellence,”, “The Symbol of Excellence,”, “The Key to Excellence,”, “The Steps to Excellence,”, “The Urgency of Excellence,”, “The Questions on Excellence,”, and “The Way of Excellence,”. Assessed via AudioVerse website on April 15, 2011.
46. Carpenter, Alexander (May 31, 2011). "Samuel Koranteng–Pipim Cancels Speaking Appointments and Resigns from Michigan Conference". Spectrum. Retrieved June 19, 2011.
47. http://www.facebook.com/notes/matthew-gamble/resignation-of-dr-pipim/10150260143530159 This link only works if one opens their own facebook account. It is not available to those who don't have a facebook account. At his Facebook site, Gamble states: "Dr. Pipim, I believe that it is safe to say that the people that I know, who deeply love Jesus, would never stand and rejoice at this sin, despite our theological/methodological differences. My heart breaks on behalf of you, your family, those you minister to, and the other party involved. This is not a time of rejoicing, rather of great sorrow." Gamble was responding to Pipim's statement: "Undoubtedly, my resignation will be greeted with deep sorrow and hurt by those of you who have known me and worked closely with me. On the other hand, others who have always opposed what we stand for will have an additional reason to rejoice. For this, I am deeply sorry. Pray that the Lord will grant me genuine sorrow and humility of heart as I wait patiently on Him." Koranteng-Pipim, Samuel (May 29, 2011). "My Colleagues in Ministry and my CAMPUS Staff, Missionaries, Students & Supporters". CAMPUS. Michigan Conference of Seventh-day Adventists. Retrieved June 19, 2011.

External links

• CAMPUS
• Articles by Koranteng-Pipim as cataloged in the Seventh-day Adventist Periodical Index (SDAPI)

Template:Persondata

• Articles with peacock terms from June 2011
• 1957 births
• Living people
• Ghanaian people
• Ghanaian writers
• Ghanaian theologians
• Alumni of the Kwame Nkrumah University of Science and Technology
• Andrews University alumni
• People from Ann Arbor, Michigan