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  #1  
Unread 8th November 2005, 06:22 AM
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D. M. Canright

On another Forum that I am a member of, although not an SDA Forum it is Christian.

There has been much talk on there concerning Adventist belieefs and doctrines and the Issue of EGW came up.

One person there came up with quotes from Canright to condem EGW.

We hear so much about Canright I thought it was worth doing a search on him and came up with this quotes that is from the link below.

http://www.whiteestate.org/books/bhp/bhpc09.html

Those Interested Who Disapproved.—One of Mrs. White's most severe and unrelenting critics was D. M. Can right, one-time preacher for the Seventh-day Adventist people. Look at Canright's attitude toward Mrs. White from three angles: first, as a Seventh-day Adventist; second, as an opposer of the messages; finally as an old man, too proud to admit a mistake, too weak to take his stand for the truth.

We wish, therefore, to give you the story of D. M. Canright, and show how he came to disagree with the Spirit of prophecy and with the Advent Movement. D. M. Canright was a very capable man. He had remarkable talents. He was a very fine speaker. He was a keen debater. He was one who could bring fear and trembling into any opponent; and then he began to think himself to be very good, an expert in his field, too good for such a small denomination. Now, friends, it is dangerous for a man to think highly of himself and of his qualifications and ability, for sometimes it turns his head and causes him to feel a bit superior. We call it an inflated ego.

D. M. Canright's failure was due to the fact that he thought himself too big and too good for such a little denomination. And when the brethren did not accept him according to his own estimate of himself, he turned against the denomination and began to write against this people.

But let us first go back to the time when D. M. Canright was an interested friend of the movement,




[143]


and read a few words from his pen. In 1885, just two years before he left the Seventh-day Adventist Church, he wrote in the Review and Herald for all to read the following words concerning Ellen G. White's books:

“While I have carefully read the first, second, and third volumes of ‘Spirit of Prophecy,’ heaven has seemed very near to me. If the Spirit of God does not speak to us in these writings, then I should despair of ever discerning it. Oh, how precious the dear Saviour looks! How infinitely valuable the salvation of one soul! How hateful and inexcusable sin appears! God is good, and the sweetest thing on this earth is to love and serve Him.”—Jan. 6, 1885, p. 16.

“I have read many books, but never one which has interested me so intensely and impressed me so profoundly as Vol. IV. of ‘The Great Controversy,’ by Sr. White. Perhaps it may be partly because I see things differently; but I am sure that is not wholly the reason. The historical part is good, but that which was of the most intense interest to me, was the last part, beginning with the ‘Origin of Evil.’ The ideas concerning the nature and attributes of God, the character of Christ, and the rebellion of Lucifer in heaven, carry with them their own proof of inspiration. They moved the depths of my soul as nothing else ever did. I feel that I have a new and higher conception of the goodness and forbearance of God, the awful wickedness of Satan, and the tender love of Christ. I wish everybody could read it whether of our people or not. Get it, brethren, and read it carefully.”—Ibid., p. 9.

In 1877, ten years before he finally turned his back on the Adventist Church and Ellen G. White, he wrote:




[144]


“As to the Christian character of Sr. White, I beg leave to say that I think I know something about it. I have been acquainted with Sr. White for eighteen years, more than half the history of our people. I have been in their family time and again, sometimes weeks at a time. They have been in our house and family many times. I have traveled with them almost everywhere; have been with them in private and in public, in meeting and out of meeting, and have had the very best chances to know something of the life, character, and spirit of Bro. and Sr. White. As a minister, I have had to deal with all kinds of persons, and all kinds of character, till I think I can judge something of what a person is, at least after years of intimate acquaintance.

“I know Sr. White to be an unassuming, modest, kindhearted, noble woman. These traits in her character are not simply put on and cultivated, but they spring gracefully and easily from her natural disposition. She is not self-conceited, self-righteous, and self-important, as fanatics always are. I have frequently come in contact with fanatical persons, and I have always found them to be full of pretentions, full of pride, ready to give their opinion, boastful of their holiness, etc. But I have ever found Sr. White the reverse of all this. Any one, the poorest and the humblest, can go to her freely for advice and comfort without being repulsed. She is ever looking after the needy, the destitute, and the suffering, providing for them, and pleading their cause. I have never formed an acquaintance with any persons who so constantly have the fear of God before them.”—The Review and Herald, April 26, 1877, p. 132.

It is strange how quickly the mental machinery of some people can go into reverse. We believe D. M. Canright to have been an honest man and to have meant what he said, at least when he was saying it.




[145]


Either he told the truth or he told lies. Now read some words written some time later by the same man and judge for yourself which Canright was telling the truth:

“I have been well acquainted with Mrs. White for nearly thirty years; have been in her family for weeks at a time, and she has often been in my family. I am familiar with all her work and all her books. I am satisfied that the whole thing is a delusion. Her visions have been a constant source of quarrels and divisions among themselves. Many of their ablest men, and thousands of others, have left them on this account. There is a strong antivision party now….

“Mrs. White's trances are simply the result of disease and religious excitement—hysteria. At the age of nine she received a blow upon her head which broke her nose and nearly killed her. It shattered her nervous system beyond recovery, and affected her mind to melancholy and even to insanity. She was weakly, sickly, often fainted, and did not expect to live. In this condition she was carried away with the Millerite fanaticism, and went into trances with others. All this she tells herself, in Spiritual Gifts, Volume II, pages 7-48….

“What harm does she do? Much every way. She teaches a false doctrine, writes a new Bible, leads her people to be narrow, clannish, and bigoted, to oppose the work of all other churches and needed Sunday and temperance laws. She has divided families, broken up churches, driven some to infidelity and others into despair. It leads her advocates to deceive. Being afraid that it will hurt them if it is known in what light they really hold her visions, they deny that it is a matter of importance with them. This is false and deceptive, for they hold her visions to be as sacred as the Bible. To defend her mistakes and errors, both she and her




[146]


apologists have to deny the plainest facts and resort to untruthful statements. Fear of her authority compels many to profess faith in her when they have none, and thus become hypocrites.”—D. M. Canright, “No. 4, Mrs. White and Her Visions,” in Adventism Refuted in a Nutshell (1889), pp. 2-7.

Many years went by, and D. M. Canright became the pastor emeritus of the Berean Baptist church in Grand Rapids, Michigan. In 1919 he published a book, Life of Mrs. E. G. White, in which he took one full page to make clear his “present standing”:

“Since I withdrew from the Adventists, over thirty years ago, they have continued to report that I have regretted leaving them, have tried to get back again, have repudiated my book which I wrote and have confessed that I am now a lost man. There has never been a word of truth in any of these reports. I expect them to report that I recanted on my deathbed. All this is done to hinder the influence of my books. I now reaffirm all that I have written in my books and tracts against that doctrine.

“Several Adventist ministers have rendered valuable aid in preparing these pages. Once they were believers in Mrs. White's divine inspiration, but plain facts finally compelled them to renounce faith in her dreams.”—Page 15.

We come now to the question, Did D. M. Canright ever show any signs of regret for his own course of action? Did he ever indicate that he was sorry for the active and open warfare he conducted against Ellen G. White? In his book published in 1919 he declared that he had not. But in 1915 when Mrs. White rested in her casket in Battle Creek, after the funeral




[147]


service was ended the people passed quietly by to pay a final tribute to a great, noble, but humble servant of God, and D. M. Canright was among them. He and his brother passed by once, and then came by a second time. He rested his hand upon the side of the casket, and with warm tears trickling down his cheeks, he said, “‘There is a noble Christian woman gone.’”—W. A. Spicer, The Spirit of Prophecy in the Advent Movement, p. 127.

This statement is the closest we have to anything that might indicate a regret. No, he never relented; he never recanted from his strong opposition. His chief antagonism was against Ellen G. White. But his nephew, at a Lynwood, California, camp meeting in June, 1953, gave a very interesting side light into D. M. Canright's own thinking during the years after he left the church.

This nephew, who at one time had lived in D. M. Canright's home, and at whose home D. M. Canright used to visit, was able to give firsthand information, which is passed on to you because of the interest it has in connection with this story. At one time a Methodist minister wanted to challenge a Seventh-day Adventist minister to debate regarding the Sabbath. He thought if he could only get to D. M. Canright, he certainly could get the material he needed, and then he would squash that Adventist minister with D. M. Canright's own thunder.

So he went to D. M. Canright's home and said,




[148]


“I have a debate coming up with a Seventh-day Adventist minister on the question of the Sabbath. I thought you would certainly be the man to give me all the material I need to squash him. Now here I am. I can spend three days!” D. M. Canright, in the presence of his nephew, told the Methodist minister, “Brother, I advise you not to debate with the Adventists on the Sabbath. They have all the facts on their side of the question!” It did not take him three days to tell that man that he had better be careful in a debate on the Sabbath. No, it does not take three days to give anyone the facts of church history regarding the Sabbath or Sunday.

D. M. Canright, we are informed, frequently expressed the thought that Adventists were right in their general doctrines and teachings of the church. He disagreed primarily on the question of visions, revelations, and the relation of Ellen G. White to the church and the Bible.
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  #2  
Unread 8th November 2005, 12:52 PM
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Interesting article, to be sure, although I could have done without the editorializing. I don't think I need someone to point out personal flaws of another in order to get me to see the error of their position. Regardless, it is very interesting.
I know for sure that I have moved away from shuddering with whatever it is that I shudder with, when I regard the writings of Sis White. Over the years, as I have matured in my outlook, I have gotten great inspiration from reading her writings. I think we would have been cool with each other. My pastor once gave a wonderful sermon on the "Little Old Woman from Maine." Not sure of the exact title, but it was something similar and definitely not condescending in any way. In fact, it was a thanksgiving for her and her work.
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  #3  
Unread 8th November 2005, 12:59 PM
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Canright.... that's definitely a flashback to old school... don't hear mention of him too much nowadays...
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  #4  
Unread 8th November 2005, 02:43 PM
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http://www.whiteestate.org/books/egwhc/egwhctoc.html



This site seems to be a place you can look to see what is the truth about difficult statements that have been attributed to EGW and how they are answered.

I am puting here the forward to give all an idea what is in the book.

"By J. L. McElhany

Ellen G. White and Her Critics is, as every reader will readily discover, a book of outstanding and unusual character. It has been written with a special group of readers in mind. Since the death of Mrs. E. G. White, in 1915, the membership of the Seventh-day Adventist Church has practically quadrupled, and the number of workers has increased by more than ten thousand.

Most of these have had no personal acquaintance with Mrs. White. Some of our older workers and members still cherish the personal contacts they had with her. It was my personal privilege to grow to manhood and enter the ministry during the years she was still actively laboring. As a youth I often listened to her public addresses, and later as a worker was often present at camp meetings, workers' meetings, and general gatherings where she was present and took part. I also conversed with her personally. These experiences, coupled with my study of her writings through the years, have built into my mind and soul a profound conviction that God had called her to exercise the prophetic gift in the remnant church. She was a godly woman. She lived a consistent Christian life which was a living exemplification of the principles she taught and that were revealed to and through her.

It is fitting indeed that the thousands of our workers who never had the personal privilege or opportunity of knowing Mrs. White should have access to the information presented in this volume. To provide them with this information is a service due them. It is not necessary or fitting that Mrs. White's critics should alone occupy the field of discussion.

Elder Nichol has had wide approval of leaders and workers in undertaking the preparation of this book. By writing it he has

[14]


rendered all our ministers, workers, and members an outstanding service. His well-known ability to gather facts and present them in logical and convincing form makes of this work a valuable addition to our denominational literature. It will prove to be a source book for our workers, enabling them to meet the charges of the critics. The author was urged to make this volume large and complete enough to cover the field under discussion. A smaller volume would hardly suffice.

In all ages there have been those who assumed the role of Sanballat and Tobiah, who are set forth as outstanding examples of that class of men who by their criticisms and obstructionist tactics have sought to hinder the work of God. The whole effort of such men has been to tear down the cause of God and hinder and oppose those who sought to carry it forward. But truth is positive and even aggressive. Truth does not surrender the field to its enemies. Those who proclaim the truth must also be its defenders. To do otherwise would be cowardly.

In the present instance it is of the utmost importance that the factual evidence regarding the life and labors of Mrs. E. G. White be supplied to all who will be benefited by such information. There are thousands of our workers and tens of thousands of our members who will heartily welcome the help this work will bring to them. It has been with all these in mind that our church leaders have urged that this volume be published. The history of God's work in all ages reveals the interesting and consoling fact that He uses devoted men to resist and overthrow the efforts of detractors and critics. The critics today who unite their efforts in attempting to destroy the work of Mrs. White will as surely fail in their designs as have the critics of the Bible. Her work will continue to bear fruit in the saving of souls for the kingdom of God and in the exaltation of our Lord Jesus, whom she loved and faithfully served. May the blessing of God rest upon Elder Nichol's valued contribution in the defense of the Spirit of prophecy as manifested in this church body through the ministry of Ellen G. White."
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Unread 8th November 2005, 03:52 PM
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I look forward to reading others respones. But does it matter what Mr Canright said since he is dead an can't take part in the debate - lol
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Unread 8th November 2005, 04:51 PM
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Originally Posted by moicherie
I look forward to reading others respones. But does it matter what Mr Canright said since he is dead an can't take part in the debate - lol
The reason I have put this info here is that there are so many including a few SDA's who use the same arguements that Canright used back then.

Nothing new has been shown, it is all material that has been there and used over and over again.

For many sincere Adventists it is very disturbing to see EGW attacked in a false way. many times we do not have an answer. Here they are for everyone to use as they see fit.

Most of the EGW sites on the internet are anti-EGW sites. Many times they have been set up by ex-SDA's.

I can assure everyone here there is no hidden agenda, look at all my posts and the number of times I use SOP is very small. I can't even remember the last time I quoted on here from SOP.

It does not mean I do not support her, I do but think we should be able to come out in public and use the Bible and the Bible only to support our doctrines.

As far as I can see that is what happens here, that is the way EGW would have it happen.
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Originally Posted by Cliff2 View Post
On another Forum that I am a member of, although not an SDA Forum it is Christian.

There has been much talk on there concerning Adventist belieefs and doctrines and the Issue of EGW came up.

One person there came up with quotes from Canright to condem EGW.

We hear so much about Canright I thought it was worth doing a search on him and came up with this quotes that is from the link below.

http://www.whiteestate.org/books/bhp/bhpc09.html

Those Interested Who Disapproved.—One of Mrs. White's most severe and unrelenting critics was D. M. Can right, one-time preacher for the Seventh-day Adventist people. Look at Canright's attitude toward Mrs. White from three angles: first, as a Seventh-day Adventist; second, as an opposer of the messages; finally as an old man, too proud to admit a mistake, too weak to take his stand for the truth.

We wish, therefore, to give you the story of D. M. Canright, and show how he came to disagree with the Spirit of prophecy and with the Advent Movement. D. M. Canright was a very capable man. He had remarkable talents. He was a very fine speaker. He was a keen debater. He was one who could bring fear and trembling into any opponent; and then he began to think himself to be very good, an expert in his field, too good for such a small denomination. Now, friends, it is dangerous for a man to think highly of himself and of his qualifications and ability, for sometimes it turns his head and causes him to feel a bit superior. We call it an inflated ego.

D. M. Canright's failure was due to the fact that he thought himself too big and too good for such a little denomination. And when the brethren did not accept him according to his own estimate of himself, he turned against the denomination and began to write against this people.

But let us first go back to the time when D. M. Canright was an interested friend of the movement,




[143]


and read a few words from his pen. In 1885, just two years before he left the Seventh-day Adventist Church, he wrote in the Review and Herald for all to read the following words concerning Ellen G. White's books:

“While I have carefully read the first, second, and third volumes of ‘Spirit of Prophecy,’ heaven has seemed very near to me. If the Spirit of God does not speak to us in these writings, then I should despair of ever discerning it. Oh, how precious the dear Saviour looks! How infinitely valuable the salvation of one soul! How hateful and inexcusable sin appears! God is good, and the sweetest thing on this earth is to love and serve Him.”—Jan. 6, 1885, p. 16.

“I have read many books, but never one which has interested me so intensely and impressed me so profoundly as Vol. IV. of ‘The Great Controversy,’ by Sr. White. Perhaps it may be partly because I see things differently; but I am sure that is not wholly the reason. The historical part is good, but that which was of the most intense interest to me, was the last part, beginning with the ‘Origin of Evil.’ The ideas concerning the nature and attributes of God, the character of Christ, and the rebellion of Lucifer in heaven, carry with them their own proof of inspiration. They moved the depths of my soul as nothing else ever did. I feel that I have a new and higher conception of the goodness and forbearance of God, the awful wickedness of Satan, and the tender love of Christ. I wish everybody could read it whether of our people or not. Get it, brethren, and read it carefully.”—Ibid., p. 9.

In 1877, ten years before he finally turned his back on the Adventist Church and Ellen G. White, he wrote:




[144]


“As to the Christian character of Sr. White, I beg leave to say that I think I know something about it. I have been acquainted with Sr. White for eighteen years, more than half the history of our people. I have been in their family time and again, sometimes weeks at a time. They have been in our house and family many times. I have traveled with them almost everywhere; have been with them in private and in public, in meeting and out of meeting, and have had the very best chances to know something of the life, character, and spirit of Bro. and Sr. White. As a minister, I have had to deal with all kinds of persons, and all kinds of character, till I think I can judge something of what a person is, at least after years of intimate acquaintance.

“I know Sr. White to be an unassuming, modest, kindhearted, noble woman. These traits in her character are not simply put on and cultivated, but they spring gracefully and easily from her natural disposition. She is not self-conceited, self-righteous, and self-important, as fanatics always are. I have frequently come in contact with fanatical persons, and I have always found them to be full of pretentions, full of pride, ready to give their opinion, boastful of their holiness, etc. But I have ever found Sr. White the reverse of all this. Any one, the poorest and the humblest, can go to her freely for advice and comfort without being repulsed. She is ever looking after the needy, the destitute, and the suffering, providing for them, and pleading their cause. I have never formed an acquaintance with any persons who so constantly have the fear of God before them.”—The Review and Herald, April 26, 1877, p. 132.

It is strange how quickly the mental machinery of some people can go into reverse. We believe D. M. Canright to have been an honest man and to have meant what he said, at least when he was saying it.




[145]


Either he told the truth or he told lies. Now read some words written some time later by the same man and judge for yourself which Canright was telling the truth:

“I have been well acquainted with Mrs. White for nearly thirty years; have been in her family for weeks at a time, and she has often been in my family. I am familiar with all her work and all her books. I am satisfied that the whole thing is a delusion. Her visions have been a constant source of quarrels and divisions among themselves. Many of their ablest men, and thousands of others, have left them on this account. There is a strong antivision party now….

“Mrs. White's trances are simply the result of disease and religious excitement—hysteria. At the age of nine she received a blow upon her head which broke her nose and nearly killed her. It shattered her nervous system beyond recovery, and affected her mind to melancholy and even to insanity. She was weakly, sickly, often fainted, and did not expect to live. In this condition she was carried away with the Millerite fanaticism, and went into trances with others. All this she tells herself, in Spiritual Gifts, Volume II, pages 7-48….

“What harm does she do? Much every way. She teaches a false doctrine, writes a new Bible, leads her people to be narrow, clannish, and bigoted, to oppose the work of all other churches and needed Sunday and temperance laws. She has divided families, broken up churches, driven some to infidelity and others into despair. It leads her advocates to deceive. Being afraid that it will hurt them if it is known in what light they really hold her visions, they deny that it is a matter of importance with them. This is false and deceptive, for they hold her visions to be as sacred as the Bible. To defend her mistakes and errors, both she and her




[146]


apologists have to deny the plainest facts and resort to untruthful statements. Fear of her authority compels many to profess faith in her when they have none, and thus become hypocrites.”—D. M. Canright, “No. 4, Mrs. White and Her Visions,” in Adventism Refuted in a Nutshell (1889), pp. 2-7.

Many years went by, and D. M. Canright became the pastor emeritus of the Berean Baptist church in Grand Rapids, Michigan. In 1919 he published a book, Life of Mrs. E. G. White, in which he took one full page to make clear his “present standing”:

“Since I withdrew from the Adventists, over thirty years ago, they have continued to report that I have regretted leaving them, have tried to get back again, have repudiated my book which I wrote and have confessed that I am now a lost man. There has never been a word of truth in any of these reports. I expect them to report that I recanted on my deathbed. All this is done to hinder the influence of my books. I now reaffirm all that I have written in my books and tracts against that doctrine.

“Several Adventist ministers have rendered valuable aid in preparing these pages. Once they were believers in Mrs. White's divine inspiration, but plain facts finally compelled them to renounce faith in her dreams.”—Page 15.

We come now to the question, Did D. M. Canright ever show any signs of regret for his own course of action? Did he ever indicate that he was sorry for the active and open warfare he conducted against Ellen G. White? In his book published in 1919 he declared that he had not. But in 1915 when Mrs. White rested in her casket in Battle Creek, after the funeral




[147]


service was ended the people passed quietly by to pay a final tribute to a great, noble, but humble servant of God, and D. M. Canright was among them. He and his brother passed by once, and then came by a second time. He rested his hand upon the side of the casket, and with warm tears trickling down his cheeks, he said, “‘There is a noble Christian woman gone.’”—W. A. Spicer, The Spirit of Prophecy in the Advent Movement, p. 127.

This statement is the closest we have to anything that might indicate a regret. No, he never relented; he never recanted from his strong opposition. His chief antagonism was against Ellen G. White. But his nephew, at a Lynwood, California, camp meeting in June, 1953, gave a very interesting side light into D. M. Canright's own thinking during the years after he left the church.

This nephew, who at one time had lived in D. M. Canright's home, and at whose home D. M. Canright used to visit, was able to give firsthand information, which is passed on to you because of the interest it has in connection with this story. At one time a Methodist minister wanted to challenge a Seventh-day Adventist minister to debate regarding the Sabbath. He thought if he could only get to D. M. Canright, he certainly could get the material he needed, and then he would squash that Adventist minister with D. M. Canright's own thunder.

So he went to D. M. Canright's home and said,




[148]


“I have a debate coming up with a Seventh-day Adventist minister on the question of the Sabbath. I thought you would certainly be the man to give me all the material I need to squash him. Now here I am. I can spend three days!” D. M. Canright, in the presence of his nephew, told the Methodist minister, “Brother, I advise you not to debate with the Adventists on the Sabbath. They have all the facts on their side of the question!” It did not take him three days to tell that man that he had better be careful in a debate on the Sabbath. No, it does not take three days to give anyone the facts of church history regarding the Sabbath or Sunday.

D. M. Canright, we are informed, frequently expressed the thought that Adventists were right in their general doctrines and teachings of the church. He disagreed primarily on the question of visions, revelations, and the relation of Ellen G. White to the church and the Bible.
In the intrest of fairness

Here is D.M. Canwrights side of the story

http://www.ellenwhite.org/canright/case.htm
  #8  
Unread 14th November 2006, 12:27 AM
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A dog returns to its vomit

Yeah, Canwrights' gift became his downfall. He was a great speaker. But he'd use it to win arguments not souls. A tortured soul that he was, repented 3 times and was received back to the church. Until finally he left and went to work for the Baptist church for the rest of his life. And we find him mourning at the EGW's funeral.

Much of Des Ford's arguments were regurgitated from Canwright. And almost every anti-EGW publication quotes from Canwright.
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Unread 14th November 2006, 02:23 PM
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A dog returns to its vomit


Yeah, Canwrights' gift became his downfall. He was a great speaker. But he'd use it to win arguments not souls. A tortured soul that he was, repented 3 times and was received back to the church. Until finally he left and went to work for the Baptist church for the rest of his life. And we find him mourning at the EGW's funeral.

Much of Des Ford's arguments were regurgitated from Canwright. And almost every anti-EGW publication quotes from Canwright.
You are so right, they have held him as as some type of saviour to the SDA Church when he died a very sad man.
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Unread 14th November 2006, 02:46 PM
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Never heard of him, but he didn't sound too good!!!!
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