Misplaced Pages

Revision as of 10:36, 5 May 2011

Samuel Koranteng Pipim (born December 10, 1957) is a US-based Ghanaian thinker, author, speaker, and theologian. He is a leading African voice for excellence and youth empowerment, and a Christian activist for change in African mindset and attitudes. 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 is a provocative and inspirational writer, having authored and co-authored more than a dozen books. He also speaks extensively around the world at events for youth, students, and young professionals. In his regular lectures on African university campuses, he promotes “mind liberation” as the key to the intellectual and moral transformation of the African people. 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 served 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 distinguished himself as a rising-star in Adventist scholarship when he published his first two books, Searching the Scriptures (1995) and Receiving the Word (1996). The clarity with which these books addressed the hotly-debated issues of women’s ordination and biblical interpretation, and the endorsement the books received from prominent thought leaders of his church, gained Pipim instant recognition around the world as an articulate African theologian who could hold his own in the Western world.

He has been notably influential in his church, as evidenced by his theological activities and reactions to them, as well as by his ministry to students and young people, where his theological ideas and philosophy of youth empowerment have inspired previously disenfranchised students and young people and propelled them into a powerful force within his church. It is in these roles, as theologian and youth leader, that he has distinguished himself as a significant, albeit polarizing, figure in his church.

Theological Influence

Pipim is a provocative scholar, one whose theological views generate considerable discussion within his church. Reactions to his views vary, depending upon a person’s theological leanings—whether conservative or liberal. For example, a Google search of some well-known Seventh-day Adventist websites shows that whereas conservative sites (e.g., “Adventists Affirm”, “Adventist Theological Society”, “Great Controversy.org”, & “AudioVerse” etc.) favorably promote his views, liberal or progressive ones (e.g., “Adventist Today” and “Spectrum magazine”) denounce them.

In the 1990s, Pipim played a leading role in the Adventist debate over the Bible’s authority and interpretation. This issue came into greater prominence with the publication of Alden Thompson’s Inspiration (1991), a work Pipim and six other scholars of the Adventist Theological Society perceived “as the archetypical product of historical-critical methodology,” and for which reason they issued a spirited rejoinder in their book Issues in Revelation and Inspiration (1992). Four years later, Pipim published his most influential book, Receiving the Word (1996), a work that propelled him to prominence in his church.

Listed in the annotated bibliography of works that establish the Protestant view of the Bible, Pipim’s Receiving the Word is described by an Evangelical publication, Reformation & Revival Journal, as “a provocative Adventist treatment which looks at the pros and cons of various methods of Bible study.” More specifically, a comprehensive study on the sociology, history, and culture of Seventh-day Adventists, by Oxford University scholar Malcolm Bull and London-based journalist Keith Lockhart, describe Pipim as “one of the church’s most articulate critics of liberal Adventism.” They mention Pipim’s book Receiving the Word as playing a notable and successful role in the 1990s in the return of his church to the “plain reading of the Bible.”

In the same vein, in a work described as “the definitive study” on “Adventist Views on Biblical and Prophetic Inspiration (1844-2000),” a leading church historian also adjudged Pipim’s 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. The influence of Receiving the Word is further evidenced by the fact that the book was subsequently translated into Spanish, Romanian, and Hungarian.

In addition to challenging the method of moderate liberalism, Pipim’s book also made 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 documented how the use of contemporary higher criticism (the historical-critical method) was undermining key Seventh-day Adventist beliefs and practices. The book generated considerable reaction—for and against. Generally, scholars who embrace the church’s official positions were very supportive of the book. But others with “progressive” leanings on the Bible’s inspiration or who were open to the use of the historical-critical method of interpretation took serious exception to the book, some dismissing it as a "fundamentalist" view.

Recently, he has also contributed to the Adventist Biblical Research Institute’s book Interpreting Scripture (2010), a work produced by the theological organ of the church to provide answers to questions often raised concerning the Bible. He 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 soul-winning institutes run by Adventist supporting organizations.

Besides his contribution to discussions on biblical authority and interpretation, 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 speak out, nor declare where he stands on controversial issues. For example, Pipim was one of the thought leaders who contributed to the book Prove All Things (2000), the most extensive critical appraisal of Women in Ministry, a book by pro-ordination scholars at Andrews University. He actively engaged in the church’s creation-evolution debate during the “Faith and Science Conferences” (2002-2004), He has spoken out against the black & white racially-based church structures in North America,, the biblical legitimacy of homosexuality, , divorce and remarriage, certain worship styles, church growth methods, prayer warriors and other prayer ministries,

Pipim's vigorous critique of liberal Adventism and his articulate defense of the long-standing biblical teachings of his church have not been received kindly by some who embrace "progressive Adventism." Charles Scriven captures the sentiments of those who seek to revise Adventist beliefs and practices and who, therefore, criticize Pipim because his writings provide “the energy” for the church’s opposition to “the adventure of truth.” In the view of his critics, Pipim is fueling the “drift” of the church “ever closer to religious fundamentalism”—characterizations that Pipim has strongly 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 General Conference's Biblical Research Institute Committee (BRICOM), the highest theological body of his church. 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, 2005), the most authoritative convocation of his church. At these sessions he has spoken passionately on issues he perceives as impacting the identity, message, and mission of the church.

Pipim is listed as one of the contributors to The Remnant Study Bible (2009), an independently published study Bible containing selected comments by Ellen G. White (1827-1915), a leading pioneer of the Adventist Church. This work was not produced by the Ellen G. White Estate, the official organization created by Ellen G. White to act as the custodian of her writings. Rather, it was done by 30 contributors, “represent a wide cross-section of committed Christians from all walks of life: scholars and laymen, men and women, young and not-so-young.” The idea for this study Bible arose in conjunction with Remnant Publication’s “Bibles for Africa” project—-a project in which Pipim has been actively involved in promoting.

Public Speaking & 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, the most influential, mission-driven body of Adventist professionals. Introducing Pipim as the keynote speaker for the 2006 International ASI convention in Gaylord, Texas, the General Vice-President of ASI, Chester Clark III gave four reasons why Pipim is greatly appreciated within ASI and youth circles: “ His commitment to the Word of God. . . . His belief in people, especially young people. . . . He does not look at young people the way they are. He sees potential in them, he trusts them and puts them to work. His honesty and frankness; he always says exactly what he thinks. You don’t have to wonder. The way he can be agreeable, even when he is disagreeing. If you ever disagree with Dr. Pipim he’ll always have a smile on his face and you’ll know he loves you anyway.

Pipim also extends his influence by pen. In addition to his published articles which have appeared in both scholarly and popular journals, and his endorsements of other authors, through the introductions and prefaces he has written for their works, he has written several books of his own. They include:

• 1995. Searching the Scriptures: A Call to Biblical Fidelity
• 1996. Receiving the Word: How New Approaches to the Bible Impact Our Biblical Faith and Lifestyle
• 1997. In the Spirit of Truth: Key Issues on Biblical Inspiration and Interpretation
• 2001. Must We Be Silent: Issues Dividing Our Church
• 2003. Patience in the Midst of Trials and Afflictions
• 2004. The Humility of Christ
• 2004. The Forgotten Grace of Humility - The Cure for Cancer of the Soul
• 2005. Here We Stand: Evaluating New Trends in the Church, General Editor
• 2006. God is Faithful: A Journey of Faith & A Test of Commitment
• 2007. This Is Love: Closer Relationships, Deeper Love, and Higher Spirituality
• 2008. Not for Sale: Integrity in A Culture of Silence
• 2009. Healed Wounds, But Ugly Scars: Choices and Consequences
• 2010. From Ministry to Movement—The Potential of Public Campus Ministry

Youth Empowerment

Pipim is a passionate advocate for youth empowerment, believing that students committed to academic and spiritual excellence are the most effective agents for change, whether in the church or in society. Though skilled in biblical and theological scholarship, Pipim’s rare gifts as a motivator, trainer, and inspiring leader became evident when, 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 has grown his ministry to students into a movement of students. His secured base in the United States has also provided him with a strategic launching pad to empower youth on his home continent and those in the African diaspora.

He currently runs one of the most successful secular campus ministries in the Adventist church in North America. He is the founder and director of CAMPUS (Center for Adventist Ministry to Public University Students), which is a division of Michigan Conference Public Campus Ministries department. 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 brilliant and godly student leaders to engage the world.

In seeking youth empowerment, CAMPUS combines biblical spirituality with the philosophy of excellence and a methodology of simplicity. As explained in his book From Ministry to Movement, the vision of CAMPUS is to develop “a Bible-based revival movement in which every student is a missionary.” This vision statement is not simply about youth revival within the church, but also aptly describes the reforms Pipim seeks to promote in society at large. Far more effective than political or social activism, he maintains that a lasting community transformation must be grounded in the Word of God, be effected through heart renewal or change of mindset, and must enlist young people, especially students, as the most potent vehicles of change.

Pipim’s role in transforming a ministry to students into a movement of students is best illustrated by how CAMPUS is training and empowering North American and African youth as agents of spiritual and social renewal.

CAMPUS is the birth place, headquarters, and a sponsor of GYC, Generation of Youth for Christ (formerly General Youth Conference), a thriving, grassroots, revival movement organized and led by Adventist young adults in 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 seriously underestimateed the potential of the youth empowered ministry, the kind promoted by CAMPUS. This fact was not lost upon the editors of the church’s official magazine, the Adventist Review. In 2009 they noted that the influence of the movement which was birthed and headquartered at CAMPUS could no longer be ignored: "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 has Pipim’s ministry at CAMPUS played a major role in the rise and exponential growth of GYC, it has also attracted a large global following. “Youth training events in Canada, Australia, Germany, and other places around the world have been inspired by the successful GYC grassroots movement.” Among these students and youth groups, Pipim “has developed a reputation for his bold messages and commitment to the ultimate authority of God’s Word.” 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 has also extended 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

Pipim’s ministry goes beyond youth empowerment and spiritual revival within the church. He is a Christian activist for change in African mindset and attitudes. Though based in the United States, one of his 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 stirring 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 without 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.”

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.”

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" & "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” & “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 pasionately 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. They include such topics as:

• Why Dwell on A Written Past, When You Can Write the Future?
• Why Worry About Tomorrow, When You Can Know the Secret?
• Why Settle for Good, When Better Is Available?
• Why Be A Chicken, When You Can Be An Eagle?
• Why Suffer A Broken Heart, When You Are So Special?
• Why Fear Evil Forces, When Supernatural Help Is Near?
• Why Try to Look Good, When You Can Easily Be Good-Looking?
• Why Be Afraid of Death, When There Is Hope?
• Why Be Confused, When the Bible Is So Plain?
• Why Be Perplexed, When There's A Plan?
• Why Should You Fail, When Success Is Guaranteed?

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 strife 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.”

Pipim asserts: “Excellence is a Christian obligation. To settle for anything less is a denial of faith.” He, therefore, wants to see 21st century Africans who will respond to the challenge identified by one of the pioneers of his Seventh-day Adventist church, Ellen G. White (1827-1915): “The greatest want of the world is the want of men-- men who will not be bought or sold, men who in their inmost souls are true and honest, men who do not fear to call sin by its right name, men whose conscience is as true to duty as the needle to the pole, men who will stand for the right though the heavens fall.” This call for integrity is the basis of Pipim’s book Not for Sale: Integrity in a Culture of Silence (2008).

The ultimate goal of the “Why” and “Excellence” lectures is to equip university students, faculty, and staff so that they can effectively compete in the global world—an objective that dovetails with the mission statements of many African universities. Judging from the large turnouts at his lecture series, it appears that Pipim’s message of “mind liberation” is being taken to heart in Africa. On March 14, 2009, The Pan-African organization at Andrews University, Michigan, recognized Pipim “for his spiritual leadership and positive role model as a worthy son of Africa.”

Notable Quotes

Among some of the quotes from Pipim's sermons and lecture series are the following:

• "WHY I was born is more important than the WHEN."
• "The heart of the African problem is the African heart."
• “There is nothing wrong with the African mind. Our problem is the African mindset. It is not a lack of resources, but a deficit of resourcefulness.”
• “Tribalism is the most comfortable shelter under which our African leaders rest from their hard work of incompetence and selfishness.”
• “To change the world, you must first be changed.”
• “The complacency of success is the first step to mediocrity."
• “Excellence is a journey, not a destination.”
• "Excellence is distinction. Mediocrity is extinction. We can choose to be DISTINCT or EXTINCT."
• “Excellence is a winsome lifestyle. Therefore be nice to people.”
• “Why be a chicken, when you can be an eagle?”
• “Lead by actions, not by directions.”
• “Leaders need foresight and insight. Foresight provides the scope of vision. Insight discerns the perspective.”
• “Without vision, sight is blind.”
• “Those who read are those who lead. But those who write keep the leaders right.”
• “The pen of truth is the most effective weapon against the arrogance of power.”
• “Learn to think for yourself, otherwise somebody will do the thinking for you."
• "Discouragement is my encouragement."
• “Setbacks shouldn’t set you back. They’re stepping stones. Step on the stones and you’ll move upward and forward.”
• "A goal without a deadline is a dream."
• “If not now, we’re late.”
• "In a culture of theological pluralism, biblical teaching is controversial and divisive."
• “The silent majority are not silent. Their voices of apathy are louder than the courage of their convictions.”
• "Never underestimate the potential of one person--you!"
• “The kisses of this world are like the kisses of Judas. They are kisses of betrayal and of death.”
• “The Bible is the inspired Word of God. . . . Let us study the Bible. For if we do so, we shall find rest for our souls.”

References

1. Michigan Conference Camp Meeting Ordination Booklet, June 29, 2002.
2. Abstracts of the dissertation are available at “The Role of the Holy Spirit in Biblical Interpretation: A Study in the Writings of James Innel Packer”.
3. The endorsements appeared on the back covers of the books. Pipim’s first book, Searching the Scriptures: A Call to Biblical Fidelity, 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).
4. Thompson, Alden. Inspiration: Hard Questions, Honest Answers (1991). Hagerstown, MD: Review and Herald.
5. McIver, Robert K., “The Historical-Critical Method: The Adventist Debate”.
6. Frank Holbrook and Leo van Dolson, eds., Issues in Revelation and Inspiration, Adventist Theological Society Occasional Papers vol. 1 (, MI: Adventist Theological Society Publications, 1992. OCLC 25701461. Besides Pipim’s article (“An Analysis and Evaluation of Aldent Thompson’s Casebook/Codebook Approach to the Bible”), the book also contains articles by noted Adventist scholars Gerhard F. Hasel, Richard M. Davidson, Raoul Dederen, Norman R. Gulley, Randall W. Younker, Frank M. Hasel, and Miroslav Kis. Issues in Revelation and Inspiration was subsequently translated into German, Offenbarung und Inspiration (2000) by the Adventist Theological Society, Haydnstr. 10, D-35075 Gladenback.
7. Koranteng-Pipim, Samuel (1996). Receiving the Word: How New Approaches to the Bible Impact Our Biblical Faith and Lifestyle. Berrien Springs, MI: Berean Books. pp. 198–200. ISBN 1-890014-00-1, OCLC 36080195. For conflicting reviews of the Pipim’s Receiving the Word, see George W. Reid (pro) and George R. night (con) in Ministry, December 1997, pp. 30-31.
8. John H. Armstrong, “Annotated Bibliography,” Reformation & Revival Journal, A Quarterly Journal for Church Leadership, vol. 9, no. 4 (Fall 2000), p. 151. See, http://biblicalstudies.org.uk/pdf/ref-rev/09-4/9-4_bibliography.pdf, accessed on May 4, 2011.
9. Bull, Malcolm and Lockart, Keith. Seeking A Sanctuary: Seventh-day Adventists and the American Dream. 2nd edition. Bloomington and Indianapolis: University of Indiana Presss, 2007. pp. 278, 35. Bull and Lockhart’s book is described by one reviewer as “the most authoritative study of Seventh-day Adventism” (see Seeking a Sanctuary).
10. 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.
11. Recibiendo la Palabra (Buenos Aires, Argentina: Asociacion Casa Editora Sudamericana, 1997); Primeste Cuvantul (Bucharest, Romania: Casa de Editura Viata si Sanatate, 1997); Befogadván Az Igét (Spalding Alapítvány, 2005).
12. “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). It was subsequently published in the Adventist Review (January 22, 1987), pp. 18-24.
13. Besides the favorable review of the book by the Director of the Biblical Research Institute of the General Conference, George W. Reid, 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.
14. Alden Thompson, “En Route to a `Plain Reading' of Scripture,” Spectrum 26:4 (January 1998), pp. 50–52. George R. Knight, “Review of 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.
15. See, Pfandl Gerhard, ed., Interpreting Scripture: Bible Questions and Answers (Silver Springs, MD: Biblical Research Institute Studies, 2010).
16. 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.
17. Mercedes Dyer, ed., [http://www.adventistsaffirm.org/proveallthings.html 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.
18. “Current Discussions on Creation: Key Theological and Methodological Issues,” accessed May 4, 2011; “Samuel Pipim Comments on GC’s Decisions Regarding Creation,” accessed May 4, 2011.
19. See his Must We Be Silent: Issues Dividing Our Church, pp. xxx; 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.”
20. “Born a Gay and Born Again?: Adventism’s Changing Attitude,” Journal of the Adventist Theological Society,10/1–2 (Spring–Autumn 1999): 141-183
21. 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. 37-52, 101-122, 139-162, 241-258, 381-390, 495-510, 535-600, 749-762, 779-796; ISBN 0-9677622-1-9.
22. See, for example, “Adventist Today” and “Spectrum magazine”
23. 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?”
24. 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.
25. To view a trailer of this historical documentary, visit “The Seventh Day,” accessed March 26, 2011.
26. See “Tell What Now”, accessed March 22, 2011.
27. 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.
28. From Ministry to Movement: The Potential of Public Campus Ministry. Ann Arbor, Michigan: CAMPUS p.r.e.s.s. & Berean Books, 2010. pp. 13, 41; ISBN 978-1890014-12-4. Michigan is the state where the Seventh-day Adventist church was first organized (in 1863) and where the Adventist youth movement was begun (in 1879) with Luther Warren (14) and Harry Fenner (17), the two young pioneers who organized the first-ever Adventist Youth Society with a missionary purpose. One hundred and twenty years later, in 1999—again in Michigan—another youth movement was launched with the establishment of CAMPUS.
29. http://www.gycweb.org.
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), available online at: http://www.asiministries.org/inside-asi-magazine (click on Spring 2008 issue), 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. Those are the words of an associate editor of the Adventist Review, Klingbeil, Gerald A. “More than Just a Weekend”, Adventist Review, January 13, 2011, online edition. Accessed March 22, 2011. See also Osterman, Staci. “General Youth Conference Calls Youth to Evangelism”, Adventist Review online edition. Accessed March 22, 2011.
38. 2008 GYC programming booklet, p. 16. The same description is found in the 2009 and 2010 GYC programming booklets.
39. See page 2 of the booklet for the 2009 GYC-Great Lakes meeting in Gurnee, Illinois, USA.
40. 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.
42. Karemera, Valmy Stephen. “President’s Welcome,” http://www.africansalive.org, Accessed March 22, 2011.
43. “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.</
44. 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.
45. As of March 2011 Pipim has given Bible lectures at the following African institutions of higher learning: Babcock University, Nigeria (2001, 2010), Helderberg College, Somerset West, South Africa (2003), University of Eastern Africa, Baraton, Kenya (2003), University of Ghana, Legon (2004), University of Cape-Coast, Ghana (2005, 2007, 2009), Kwame Nkrumah University of Science and Technology, Ghana (2006, 2008), University of Education, Ghana (2007, 2011), Tshwane University of Science & Technology, Pretoria, South Africa (2007), Valley View University, Ghana (2007), University of Lagos, Nigeria (2008), University of Zambia (and Evelyn Horne College), Lusaka, Zambia (2008), Obafemi Awolowo University, Ile Ife, Nigeria (2008), Ashesi University College, Ghana (2010), and University of Botswana, Botswana (2011).
46. 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.
47. A version of Pipim’s “Why” lecture series on university campuses was aired on Amazing Discoveries TV channel as “Why? Questions Demanding Answers,” and is available online at: http://amazingdiscoveries.org/audio#11-8-0-Samuel_Pipim_Why, assessed April 15, 2011.
48. Although Pipim lists Nelson Mandela, Kwame Nkrumah, Steve Biko, and others as African role-models, in his public lectures on African universities campuses he indicates that he identifies more closely with the philosophy of Dr. J. E. K. Aggrey, a 20th-century Ghanaian scholar, minister, and educator.
49. 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.
50. From quotes printed on his “Why Lecture Series” invitation bookmarks.
51. Ellen G. White, Education, p. 57.