Samuel Pipim teaches courses in Christian ethics and theology at college and university campuses around the world. As an inspirational speaker, Dr. Pipim speaks extensively at events for youth, students, and young professionals. He is also the author of several insightful books, including the life-changing work Patience in the Midst of Trials and Afflictions.

1. Samuel Koranteng-Pipim
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This page was last modified on 27 April 2011 at 11:00.
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.
Contents [hide]
1 Biography
2 Youth Empowerment
3 Theological Influence
4 Public Speaking & Writing
5 Liberating the African Mind
6 "Why" & "Excellence" Bible Lectures
7 Notable Quotes
8 References
[edit]
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-
1

2. consistent, Evangelical Protestant denomination”[1] 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 was titled “The Role of the
Holy Spirit in Biblical Interpretation: A Study in the Writings of James I. Packer.”
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.[2]
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.
[edit]
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.
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.[3]
In seeking youth empowerment, CAMPUS combines biblical spirituality with the philosophy
2

3. 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.”[4] 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.[5]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.”[6]
Giving 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
3

4. conservative theology and ideals, “these scattered students began dreaming what they called
the great experiment in 1999.”[7] 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.[8] In the eyes of its
liberal critics, the grassroots youth organization was an “emotional, anti-intellectual [and]
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.[9]
But as others have perceptively observed, such criticisms of GYC seriously underestimateed
the potential of the youth empowered ministry, the kind promoted by CAMPUS.[10] 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.”[11]
Not only has Pipim’s ministry at CAMPUS played a major role in the rise and exponential
growth of GYC,[12] 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.”[13] 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.”[14] Young people admire him for his passion for excellence, his straight-
forward messages, as well as “his affable and congenial spirit.”[15] One student leader sums
up his appeal among students and youth:
4

5. “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.”[16]
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).[17]
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 . . . [and to]
to cease settling for mediocrity and become an agent of positive change.”[18] 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.
[edit]
Theological Influence
Besides youth training and empowerment, Pipim also exerts influence as a theologian. By
voice and by pen, he has challenged his church to its biblical teachings. His stance on
theological issues and his theological method, as reflected in his apologetic writings, notably
his well-publicized book Receiving the Word, have distinguished him as a conservative
theologian.[19]
5

6. 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.”[20] The book was
subsequently translated into Spanish, Romanian, and Hungarian.[21]
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[s]
Adventist Bible students to avoid relying on the use of the presuppositions and the resultant
deductions associated with the historical-critical method.”[22] 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.[23] But others with “progressive” leanings on
the Bible’s inspiration or who were open to the use of the historical-critical method of
interpretation denounced the book.[24]
His 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.”[25]
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 [2000], 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
6

7. 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[ing] 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[26]—-a project in which Pipim has been actively
involved in promoting.
[edit]
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.[27]
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: “[1] His commitment to the Word of God. . . . [2] 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. [3] His honesty and frankness;
he always says exactly what he thinks. You don’t have to wonder. [4] 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.[28]
7

8. 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
[edit]
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.[29]
8

9. 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.”[30]
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
9

10. 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.[31]
[edit]
"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.[32] 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?
10

11. 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.”[33]
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 “Shine Like Gold” (in which “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.”[34] 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
11

12. 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.”[35] 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.”
[edit]
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?”
12

13. “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.”
[edit]
References
1. ^ Michigan Conference Camp Meeting Ordination Booklet, June 29, 2002.
2. ^ 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
13

14. 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).
3. ^ 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.
4.^ 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.
5.^ http://www.gycweb.org.
6.^ 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.
7.^ 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.
8.^ 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,
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15. Meetings, & Documents)”, accessed March 16, 2011.
9.^ 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 [as General Conference President in 2010], 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 [Adventist Review].”
10.^ 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!’”
11.^ 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.
12.^ 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.
13.^ 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.
14.^ 2008 GYC programming booklet, p. 16. The same description is found in the 2009 and 2010
GYC programming booklets.
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16. 15.^ See page 2 of the booklet for the 2009 GYC-Great Lakes meeting in Gurnee, Illinois, USA.
16.^ 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.
17.^ [ http://www.africansalive.org]
18.^ Karemera, Valmy Stephen. “President’s Welcome,” http://www.africansalive.org, Accessed
March 22, 2011.
19.^ 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. Pipim adopts conservative
theological positions on issues such as Biblical inspiration, homosexuality, women's ordination,
creation (in the debate over evolution, divorce and remarriage, worship, church growth, prayer
warriors and other prayer ministries. See his Must We Be Silent: Issues Dividing Our Church (2001).
Berrien Springs, MI: Berean Books. ISBN 978-1890014032; cf. [1].
20.^ 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.
21.^ Recibiendo la Palabra [Spanish Translation of Receiving the Word] (Buenos Aires, Argentina:
Asociacion Casa Editora Sudamericana, 1997); Primeste Cuvantul [Romania Translation of Receiving
the Word] (Bucharest, Romania: Casa de Editura Viata si Sanatate, 1997); Befogadván Az Igét
[Hungarian translation of Receiving the Word] (Spalding Alapítvány, 2005).
22.^ “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.
23.^ 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.
24.^ 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.
25.^ 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
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17. 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?”
26.^ 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.
27.^ To view a trailer of this historical documentary, visit “The Seventh Day,” accessed March 26,
2011.
28.^ See “Tell What Now”, accessed March 22, 2011.
29.^ “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.</
30.^ 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.
31.^ 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).
32.^ 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.
33.^ 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.
34.^ From quotes printed on his “Why Lecture Series” invitation bookmarks.
35.^ Ellen G. White, Education, p. 57.
Categories: American people of Ghanaian descent | Youth Empowerment | Seventh-day Adventist
leaders | Christian theologians | Andrews University alumni | Living people
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