Samuel Pipim biography


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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.

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Samuel Pipim biography

  1. 1. Samuel Koranteng-PipimFrom Wikipedia, the free encyclopediaThis 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 youthempowerment, and a Christian activist for change in African mindset and attitudes. Trainedin engineering and systematic theology, he bases his office in Ann Arbor, Michigan, where heministers to students, faculty, and staff at the University of Michigan. He is a provocativeand inspirational writer, having authored and co-authored more than a dozen books. He alsospeaks 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 thekey to the intellectual and moral transformation of the African people. He sits on the Boardof Directors for the Generation of Youth for Christ organization (GYC), a revivalmovement of Seventh-day Adventist youth in North America. Contents [hide]1 Biography2 Youth Empowerment3 Theological Influence4 Public Speaking & Writing5 Liberating the African Mind6 "Why" & "Excellence" Bible Lectures7 Notable Quotes8 References[edit]BiographyPipim was born in Ghana, West Africa. He holds a degree in engineering from the Universityof Science and Technology, Kumasi, Ghana, where he subsequently served as a research andteaching 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. 2. consistent, Evangelical Protestant denomination”[1] After accepting the call to the gospelministry, 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 authorityand interpretation and ecclesiology. His doctoral dissertation was titled “The Role of theHoly 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 Adventistscholarship when he published his first two books, Searching the Scriptures (1995) and Receivingthe Word (1996). The clarity with which these books addressed the hotly-debated issues ofwomen’s ordination and biblical interpretation, and the endorsement the books receivedfrom prominent thought leaders of his church, gained Pipim instant recognition around theworld 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 Michiganappointed him to direct its newly created department of Public Campus Ministries to caterfor the spiritual needs of students on secular university campuses. Since that time, Pipim hasgrown his ministry to students into a movement of students. His secured base in the UnitedStates has also provided him with a strategic launching pad to empower youth on his homecontinent and those in the African diaspora.[edit]Youth EmpowermentPipim is a passionate advocate for youth empowerment, believing that students committedto academic and spiritual excellence are the most effective agents for change, whether in thechurch or in society.He currently runs one of the most successful secular campus ministries in the Adventistchurch in North America. He is the founder and director of CAMPUS (Center for AdventistMinistry to Public University Students), which is a division of Michigan Conference PublicCampus Ministries department. Located near the University of Michigan in Ann Arbor, theprograms and events at CAMPUS have attracted and earned the trust of many students andyoung people. Since 1999, the missionary training program at CAMPUS has developedbrilliant and godly student leaders to engage the world.[3]In seeking youth empowerment, CAMPUS combines biblical spirituality with the philosophy 2
  3. 3. of excellence and a methodology of simplicity. As explained in his book From Ministry toMovement, the vision of CAMPUS is to develop “a Bible-based revival movement in whichevery student is a missionary.”[4] This vision statement is not simply about youth revivalwithin the church, but also aptly describes the reforms Pipim seeks to promote in society atlarge. Far more effective than political or social activism, he maintains that a lastingcommunity transformation must be grounded in the Word of God, be effected throughheart renewal or change of mindset, and must enlist young people, especially students, as themost potent vehicles of change.Pipim’s role in transforming a ministry to students into a movement of students is bestillustrated by how CAMPUS is training and empowering North American and African youthas agents of spiritual and social renewal.CAMPUS is the birth place, headquarters, and a sponsor of GYC, Generation of Youth forChrist (formerly General Youth Conference), a thriving, grassroots, revival movementorganized and led by Adventist young adults in North America.[5]An article in the book HereWe Stand (2005) describes the crucial role of CAMPUS in the rise of GYC in 2002. Writtenby one of the founders and past presidents of GYC, the article mentions that CAMPUS“provided a vision, methodology, and philosophy that rejected mediocrity and challengedyoung people to aspire to spiritual and academic/professional excellence.” The articlecontinues: “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 ofthe Seventh-day Adventists, mentions that the students who started GYC were attracted toPipim’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. 4. conservative theology and ideals, “these scattered students began dreaming what they calledthe great experiment in 1999.”[7] This dream became a reality In 2002, when GYC wasinaugurated at Pine Springs Ranch, California.From the start, the GYC “experiment” that was conceived and birthed by idealistic studentswas misunderstood, dismissed, and criticized by both the professional youth leadership ofthe church and liberal Adventist thought leaders. They denounced and opposed it, not onlybecause GYC was youth-initiated and youth-led, but more especially because of theconservative CAMPUS ideals and leadership behind the movement.[8] In the eyes of itsliberal critics, the grassroots youth organization was an “emotional, anti-intellectual [and]conservative movement" that doesnt accomplish much long-term. Other liberal critics sawGYC as the means by which “very conservative and even reactionary forces” wanted toadvance “fundamentalism” in the North American church—a veiled reference to theCAMPUS leadership that was empowering the youth.[9]But as others have perceptively observed, such criticisms of GYC seriously underestimateedthe potential of the youth empowered ministry, the kind promoted by CAMPUS.[10] Thisfact was not lost upon the editors of the church’s official magazine, the Adventist Review. In2009 they noted that the influence of the movement which was birthed and headquarteredat CAMPUS could no longer be ignored: "Call it a movement. Call it a ‘confederation ofpossibilities.’ 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 grownfrom 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 theworld.”[11]Not only has Pipim’s ministry at CAMPUS played a major role in the rise and exponentialgrowth of GYC,[12] it has also attracted a large global following. “Youth training events inCanada, Australia, Germany, and other places around the world have been inspired by thesuccessful GYC grassroots movement.”[13] Among these students and youth groups, Pipim“has developed a reputation for his bold messages and commitment to the ultimate authorityof 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 sumsup his appeal among students and youth: 4
  5. 5. “Pipim . . . exemplifies the ideals of excellence and devotion to the Scriptures. Hisuncompromising loyalty to the Scriptures as understood by the SDA church, the theologicalrigor of his publications, the Biblical simplicity of his presentations, combined with his senseof humor and contagious friendliness is a combination that has served to inspire andgalvanize 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, thenencouraging them to dedicate their lives and talents and abilities to the Lord demands ourrespect and admiration at a time when leaders and parents in the Adventist church are doingeverything 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 partsof North America, Europe and Australia, he has also extended his reach to his homecontinent of Africa. Besides his own frequent lectures on several university campuses on thecontinent, he has also challenged and encouraged young people who have embraced theCAMPUS and GYC ideals to duplicate the same on the continent. In response, thesestudents and young professionals have founded an organization called ALIVE (AfricansLiving In View of Eternity).[17]Sponsored by CAMPUS, ALIVE is a grassroots missionary movement that seeks to “changethe face of Africa,” by mobilizing “committed and dedicated young people with the courageto do ordinary things extraordinarily well.” In the words of a leader of ALIVE, this newbreed 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 acritical mass for the moral and intellectual transformation of the African continent.[edit]Theological InfluenceBesides youth training and empowerment, Pipim also exerts influence as a theologian. Byvoice and by pen, he has challenged his church to its biblical teachings. His stance ontheological issues and his theological method, as reflected in his apologetic writings, notablyhis well-publicized book Receiving the Word, have distinguished him as a conservativetheologian.[19] 5
  6. 6. A comprehensive study on the sociology, history, and culture of Seventh-day Adventists, byOxford University scholar Malcolm Bull and London-based journalist Keith Lockhart,describe Pipim as “one of the church’s most articulate critics of liberal Adventism.” Theymention Pipim’s book Receiving the Word as playing a notable and successful role in the 1990sin the return of his church to the “plain reading of the Bible.”[20] The book wassubsequently translated into Spanish, Romanian, and Hungarian.[21]In addition to challenging the method of moderate liberalism, Pipim’s book also made astrong 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 resultantdeductions associated with the historical-critical method.”[22] Receiving the Word alsodocumented how the use of contemporary higher criticism (the historical-critical method)was undermining key Seventh-day Adventist beliefs and practices. The book generatedconsiderable reaction—for and against. Generally, scholars who embrace the church’s officialpositions were very supportive of the book.[23] But others with “progressive” leanings onthe Bible’s inspiration or who were open to the use of the historical-critical method ofinterpretation denounced the book.[24]His vigorous critique of liberal Adventism and his articulate defense of the long-standingbiblical teachings of his church have not been received kindly by some who embrace"progressive Adventism". Charles Scriven captures the sentiments of those who seek torevise Adventist beliefs and practices and who, therefore, criticize Pipim because his writingsprovide “the energy” for the church’s opposition to “the adventure of truth.” In the view ofhis critics, Pipim is fueling the “drift” of the church “ever closer to religiousfundamentalism”—characterizations that Pipim has strongly contested, arguing that suchcriticisms are the resort of those who themselves have embraced “liberalfundamentalism.”[25]Between 1995 and 2000, Pipim served as a member of the General Conferences BiblicalResearch Institute Committee (BRICOM), the highest theological body of his church. Hisname is listed as one of the denominational theologians who reviewed the scholarly articlescontained 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 fiveGeneral Conference sessions (1985, 1990, 1995, 2000, 2005), the most authoritativeconvocation of his church. At these sessions he has spoken passionately on issues he 6
  7. 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 independentlypublished study Bible containing selected comments by Ellen G. White (1827-1915), aleading pioneer of the Adventist Church. This work was not produced by the Ellen G. WhiteEstate, the official organization created by Ellen G. White to act as the custodian of herwritings. Rather, it was done by 30 contributors, “represent[ing] a wide cross-section ofcommitted Christians from all walks of life: scholars and laymen, men and women, youngand not-so-young.” The idea for this study Bible arose in conjunction with RemnantPublication’s “Bibles for Africa” project[26]—-a project in which Pipim has been activelyinvolved in promoting.[edit]Public Speaking & WritingPipim speaks extensively in churches and church gatherings, at schools and civic events, andhas 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 SeventhDay, 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 inChristianity. Pipim’s contribution is in part 5 of the series, where it discusses the Sabbathsdeep cultural roots in various parts of the African continent.[27]He is also a frequent speaker at local and international conventions of professionals andbusiness personnel. This includes ASI, Adventist-laymen’s Services and Industries, the mostinfluential, mission-driven body of Adventist professionals. Introducing Pipim as thekeynote speaker for the 2006 International ASI convention in Gaylord, Texas, the GeneralVice-President of ASI, Chester Clark III gave four reasons why Pipim is greatly appreciatedwithin ASI and youth circles: “[1] His commitment to the Word of God. . . . [2] His belief inpeople, especially young people. . . . He does not look at young people the way they are. Hesees 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 beagreeable, even when he is disagreeing. If you ever disagree with Dr. Pipim he’ll always havea smile on his face and you’ll know he loves you anyway.[28] 7
  8. 8. Pipim also extends his influence by pen. In addition to his published articles which haveappeared 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 severalbooks of his own. They include:1995. Searching the Scriptures: A Call to Biblical Fidelity1996. Receiving the Word: How New Approaches to the Bible Impact Our Biblical Faith and Lifestyle1997. In the Spirit of Truth: Key Issues on Biblical Inspiration and Interpretation2001. Must We Be Silent: Issues Dividing Our Church2003. Patience in the Midst of Trials and Afflictions2004. The Humility of Christ2004. The Forgotten Grace of Humility - The Cure for Cancer of the Soul2005. Here We Stand: Evaluating New Trends in the Church, General Editor2006. God is Faithful: A Journey of Faith & A Test of Commitment2007. This Is Love: Closer Relationships, Deeper Love, and Higher Spirituality2008. Not for Sale: Integrity in A Culture of Silence2009. Healed Wounds, But Ugly Scars: Choices and Consequences2010. From Ministry to Movement—The Potential of Public Campus Ministry[edit]Liberating the African MindPipim’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 theUnited States, one of his present passions is to contribute to the intellectual and moraldevelopment of the African people, by inspiring, cultivating, and training a new generationof African leaders. His stirring calls for “mind liberation” is resonating with Africanstudents, young professionals, and intellectuals who are dissatisfied with the mediocre andincompetent leadership often displayed by many African leaders—both within and withoutthe church.[29] 8
  9. 9. Explaining why Africans need “mind liberation,” Pipim argues that the challenges facingcontemporary Africa—e.g., misplaced priorities, corruption, nepotism, tribalism, war,hunger, disease, culture of dependency, abuse of power, etc.—can only be effectivelyaddressed by a new breed of Africans who think and act differently. “Our problem is not theAfrican mind, but the African mindset,” he insists. “It is not a lack of resources, but a deficitof resourcefulness.”The African mindset is the result of “mental chains” that still bind Africans, despite theirliberation from “metal chains.” He repeatedly tells his audiences: “Whereas post-colonialeducation may have helped to emancipate the African mind from the metal chains oftraditional idol worship and its superstitious beliefs and practices, this formal education hasnot succeeded in liberating us from the mental chains of contemporary secularism and itsattendant ethos of selfism.” One consequence of this “endemic malady of selfishness andjealousy” 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 orchurch— have stifled the cultivation, development, and fruition of mature and responsibleAfrican leadership. Pipim refers to such dysfunctional leaders as “African black beans”: Theyare black on the outside, but white on the inside. “Pigmentally and geographically, theseAfrican 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: "Dont be fooledby the appeal of tribal racism. Tribalism is the most comfortable shelter under which ourAfrican 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 maladyof “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 moretransformed minds—“not merely mind improvement, but mind replacement.” The mindliberation 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 andact on the principles of biblical excellence. But he counters: “If we don’t think for our 9
  10. 10. selves, someone will do our thinking for us. And if we don’t strive for excellence, we shallpay 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, bothsecular and religious.[31][edit]"Why" & "Excellence" Bible LecturesSince 2006, Pipim’s name has become well-known in university circles of Africa because ofhis 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 UnitedStates, but which he now adapts for students, faculty, and staff on African universitycampuses.Pipim considers the “Why” & “Excellence” Bible lecture series as his personal contributionto 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 audiencesto think differently, take responsibility for the destiny of their lives, their institutions andtheir 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, Pipiminsists that there is no reason to wait until after school. “If not now, we’re late,” he says. Hepasionately believes that the change that Africa needs today can be (or must be) broughtabout by its young people. But he argues that the first step in changing Africa is to clearlyunderstand the nature and true cause of the problem. This step calls for critical thinking andthe 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 toeveryday questions he considers relevant to students and to the larger African society. Theyinclude such topics as:Why Dwell on A Written Past, When You Can Write the Future? 10
  11. 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 Theres A Plan?Why Should You Fail, When Success Is Guaranteed?The change Pipim is promoting is one which moves Africans from the “chicken mindset toeagle mindset,” from mediocrity to excellence. He derives the chicken/eagle metaphor fromthe 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 thinkthat we are chickens, and we still think we are, but we are eagles. Stretch forth your wingsand fly! Dont be content with the food of Chickens.”[33]As the title of the “Excellence” series suggests, Pipim invites Africans to aim high, to strifefor excellence in all aspects of life—academic, professional, and spiritual. For example in hislecture titled “Shine Like Gold” (in which “gold” is a metaphor for such desirable virtues asdiligence, integrity, selflessness, simplicity, compassion, patience, kindness, and others), heurges his fellow Africans: “Don’t lose your gold; don’t substitute brass for gold; and don’t becontent with anything less than gold.”Pipim asserts: “Excellence is a Christian obligation. To settle for anything less is a denial offaith.”[34] He, therefore, wants to see 21st century Africans who will respond to thechallenge 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 notbe bought or sold, men who in their inmost souls are true and honest, men who do not fear 11
  12. 12. to call sin by its right name, men whose conscience is as true to duty as the needle to thepole, men who will stand for the right though the heavens fall.”[35] This call for integrity isthe 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 thatdovetails with the mission statements of many African universities. Judging from the largeturnouts at his lecture series, it appears that Pipim’s message of “mind liberation” is beingtaken to heart in Africa. On March 14, 2009, The Pan-African organization at AndrewsUniversity, Michigan, recognized Pipim “for his spiritual leadership and positive role modelas a worthy son of Africa.”[edit]Notable QuotesAmong some of the quotes from Pipims 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. 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]References1. ^ 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 theScriptures: A Call to Biblical Fidelity, was endorsed in 1995 by C. Mervyn Maxwell (Professor Emeritusof Church History, Andrews University), Mercedes Dyer (Professor Emerita of Education, AndrewsUniversity ), 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. 14. book, Receiving the Word: How New Approaches to the Bible Impact Our Biblical Faith and Lifestyle (BerrienSprings, MI: Berean Books. ISBN 1-890014-00-1, OCLC 36080195), received endorsement fromNorman R. Gulley (Professor of Systematic Theology at Southern College), Paul Gordon (Director,Ellen G. White Estate), Raoul Dederen (Professor Emeritus of Systematic Theology, Seventh-dayAdventist Theological Seminary, Andrews University), Clifford Goldstein (Editor, LibertyMagazine), Alberto R. Timm (Professor of Church History and Historical Theology, BrazilAdventist College, Central Campus), William H. Shea (Associate Director, Biblical Research Instituteof the General Conference), Keith Burton (Assistant Professor of New Testament, OakwoodCollege), C. Raymond Holmes (Professor Emeritus of Church Ministry, Seventh-day AdventistTheological Seminary, Andrews University), Artur A. Stele, President (Zaokski TheologicalSeminary, Russia), and Randall W. Younker, Director, Ph.D./Th.D. Program, Seventh-day AdventistTheological Seminary, Andrews University).3. ^ For more information, refer to the CAMPUS website 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 somepast students of the missionary training program can be found in his Not for Sale: Integrity in a Cultureof 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: CAMPUSp.r.e.s.s. & Berean Books, 2010. pp. 13, 41; ISBN 978-1890014-12-4. Michigan is the state where theSeventh-day Adventist church was first organized (in 1863) and where the Adventist youthmovement was begun (in 1879) with Luther Warren (14) and Harry Fenner (17), the two youngpioneers who organized the first-ever Adventist Youth Society with a missionary purpose. Onehundred and twenty years later, in 1999—again in Michigan—another youth movement waslaunched with the establishment of CAMPUS.5.^^ See Israel Ramos’s article, “What Adventist Young People Really Want: The General YouthConference 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 ASImagazine, the official publication of the International ASI organization: “They were enrolled atsome 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 wereSeventh-day Adventist youth trying to maintain their religious roots on secular campuses. . . . Allwanted something more from their religion than ‘anecdotes and entertainment.’ And then they heardabout CAMPUS at the University of Michigan in Ann Arbor. . . . The message of CAMPUS and itsmentor Samuel Pipim reached these students. Dr. Pipim’s challenge for spiritual and academicexcellence fell on willing ears and hearts. Students liked his can-do, tell-it-like-it-is, traditionalAdventism. Committed to Dr. Pipim’s ‘higher than the highest’ philosophy of excellence, thesescattered 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: (click on Spring 2008 issue), accessed April 19, 2011.8.^ See also Pipim’s first-hand account, “A Grassroots Youth Revival Movement The Untold Storyof the Struggle & Triumph of GYC (With A Timeline and Background To Major GYC Events, 14
  15. 15. Meetings, & Documents)”, accessed March 16, 2011.9.^ These early criticisms have been echoed in recent times (2011)in liberal Adventist publications orblogs. See, for example, Hanson, Andrew, "Reviewing the Review: GYC Edition", SpectrumMagazine, January 24, 2011, accessed March 27, 2011. He writes: “What I am saying is thatemotional, anti-intellectual, conservative movements like GYC don’t accomplish much in the longrun in spite of all the hoopla. They are ineffective in achieving their own long-term goals and can bespiritually 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 Youthfor Christ (GYC) Origins”, Adventist Today, January 20, 2011, accessed March 27, 2011: “Prior tothe election of Ted Wilson [as General Conference President in 2010], the GYC was viewed forwhat it actually was--a well-financed means to advance fundamentalist North American Adventismsupported by well-known very conservative and even reactionary forces who also support andadvance the Adventist Theological Society. With his election, there has been a rapid change. Theagenda of the GYC has been embraced by the new GC leadership and now is being pushed by thecurrent editor of the AR [Adventist Review].”10.^ Cork, Bill. “Some Reflections on GYC”, accessed March 22, 2011, writes: “If anyone in theGeneral Conference, North American Division, union conference or local conference is concernedabout GYC, they need to do more than complain. They need to do themselves the work thatCAMPUS is doing. They need to identify individuals who have passion and preparation for ministryon 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 forreaching them. They need to insist that local churches near college campuses make outreach to thatcampus a priority, and the conferences need to underscore that priority by placing pastors in thesechurches with the right vision and temperament for the ministry. Campus ministry is a form ofevangelism. 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 forChrist”, 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, Spring2008, p. 14), available online at: (click on Spring2008 issue), accessed April 19, 2011. See also “A Great Awakening: The Remarkable Story ofGeneration of Youth for Christ”, Adventist Review, December 24, 2009, online edition, accessedMarch 22, 2011. The book From Ministry to Movement, pp. 17-24, details how Pipim impacted the livesof students associated with CAMPUS and SPARC in their founding of GYC; ISBN978-1890014-12-4.13.^ 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”, AdventistReview online edition. Accessed March 22, 2011.14.^ 2008 GYC programming booklet, p. 16. The same description is found in the 2009 and 2010GYC programming booklets. 15
  16. 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 Lakeschapter of GYC, when he explained why Pipim was selected as the speaker for the May 2009 GYC-Great Lakes conference in Gurnee, Illinois.17.^ []18.^ Karemera, Valmy Stephen. “President’s Welcome,”, AccessedMarch 22, 2011.19.^ Koranteng-Pipim, Samuel (1996). Receiving the Word: How New Approaches to the Bible Impact OurBiblical 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 conservativetheological positions on issues such as Biblical inspiration, homosexuality, womens ordination,creation (in the debate over evolution, divorce and remarriage, worship, church growth, prayerwarriors 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 AmericanDream. 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 Receivingthe 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 GeneralConference and Biblical Research Institute websites ( 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 ofthe General Conference, George W. Reid, in Ministry, December 1997, 30-31, Receiving the Wordwas 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. Seealso 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. TimothyE. 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 (August1997). Takoma Park, MD: Columbia Union College. Pipim’s response to Scriven is found in his 16
  17. 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: RemnantPublications. pp. v-viii. The 30 contributors to The Remnant Study Bible are well-known conservativeSeventh-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. AccessedMarch 25, 2011. See also, his address at Ashesi University College in Ghana: “Dr. Samuel KorantengPipim Speaks about Making a Difference”, accessed March 18, 2011.</30.^ See, for example, his three presentations at the 2007 convention of ALIVE (Africans Living InView of Eternity), titled “What’s Wrong with Our Mind?,” “The Greatest Mind,” and “TheTransformed 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 higherlearning: 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 andTechnology, Ghana (2006, 2008), University of Education, Ghana (2007, 2011), Tshwane Universityof 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, Pipimoutlined the following steps or principles to aid Africans in their quest to improve conditions on thecontinent: 1. Know and understand the problem; 2. Grow people to think outside the box; 3. Pursueexcellence; and 4. Don’t underestimate the power of one person. See, “Dr. Samuel Koranteng PipimSpeaks about Making a Difference”, accessed March 18, 2011.33.^ Although Pipim lists Nelson Mandela, Kwame Nkrumah, Steve Biko, and others as Africanrole-models, in his public lectures on African universities campuses he indicates that he identifiesmore 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 Adventistleaders | Christian theologians | Andrews University alumni | Living people This page was last modified on 27 April 2011 at 11:00. 17