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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, youth empowerment, and change in African mindset. 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 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.

Theological influence

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. His theological views generate considerable interest within his church, with reactions varying according to a person's theological leaning. For example, 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.

Theological 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 spirited rejoinder in their book Issues in Revelation and Inspiration (1992). Four years later, Pipim published his own book, Receiving the Word (1996), a work that propelled him to prominence in his church.

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.” 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 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 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 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. But scholars who embraced the church's official positions were supportive of the book.

Recently, he 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. 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.

Theological views

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 pro-ordination scholars at Andrews University. He actively participated in the church's creation-evolution discussions during the “Faith and Science Conferences” (2002–2004), He has spoken out against the black and white racially-based church structures in North America, the biblical legitimacy of homosexuality, 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 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 the scholars who criticize Pipim because his writings presumably 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 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). 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 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, 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 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, 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
  • 2000. True to Principle: Radical Discipleship in God's End-Time Church
  • 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

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. 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 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.”

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).

Resignation and Controversy

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. The resignation letter and statement has already caused controversy. Bloggers, noting Pipim's fundamentalist stance against homosexuality have picked up on the fact that his statement and resignation letter do not name the gender of the other individual involved. Other bloggers have taken issue with his statement that "others who have always opposed what we stand for will have an additional reason to rejoice."

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, (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).
  4. 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).
  5. 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.
  6. 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.”
  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. 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.
  11. 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 Pipim's Receiving the Word, see George W. Reid “(pro)” and George R. Knight “(con)” in Ministry, December 1997, pp. 30-31 (accessed, May 5, 2011).
  12. 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.
  13. 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.
  14. 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.
  15. 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).
  16. “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.
  17. 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.
  18. 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."
  19. See: Pfandl Gerhard, ed., Interpreting Scripture: Bible Questions and Answers (Silver Springs, MD: Biblical Research Institute Studies, 2010).
  20. 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.
  21. 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.
  22. “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.
  23. 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.”
  24. “Born a Gay and Born Again?: Adventism's Changing Attitude,” Journal of the Adventist Theological Society,10/1–2 (Spring–Autumn 1999): 141-183
  25. 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.
  26. 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.
  27. 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.
  28. “Foreword,” in Karl Tsatalbasidis & Keith Phillip, I Pledge Allegiance: The Role of Seventh-day Adventists in the Military (2007). Keith Philips. pp. 11-14.
  29. See, for example, “Spectrum magazine” and “Adventist Today”
  30. 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?”
  31. 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.
  32. To view a trailer of this historical documentary, visit “The Seventh Day,” accessed March 26, 2011.
  33. See “Tell What Now”, accessed March 22, 2011.
  34. “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.</
  35. 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.”
  36. 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).
  37. 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.
  38. A version of Pipim's “Why” lecture series on university campuses was aired on Amazing Discoveries TV channel as “Why? Questions Demanding Answers,” accessed April 15, 2011.
  39. 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.
  40. 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.
  41. From quotes printed on his “Why Lecture Series” invitation bookmarks.
  42. Ellen G. White, Education, p. 57.
  43. http://spectrummagazine.org/blog/2011/05/31/samuel-koranteng%E2%80%93pipim-cancels-speaking-appointments-and-resigns-michigan-conference/#comments
  44. http://campushope.com/media/docs/SKP_Resignation_Letter.pdf
  45. http://campushope.com/resignation/
  46. http://giovannihashimoto.com/blog/2011/95/breaking-pipim-implicated-in-affair-gender-of-paramour-unknown/
  47. http://www.facebook.com/notes/matthew-gamble/resignation-of-dr-pipim/10150260143530159

External links

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

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