Bro. Stephen Genusa

Why has bro. Stephen Genusa removed many of his pdfs from his website is it because the central Christadelphians have asked him to remove many of his files because it shows that they are promoting the clean flesh doctrine


What has happened to "The Changing Literature of the Christadelphian Community"
"Historical Central Christadelphian Teaching"
Your letter to Jim cowie,
A Time to Heal - Compilation

Atonement Comparison

Clean Flesh Teachers

One Or Two Definitions For Sin

Questions John Knowles Would Not Answer

The Truth Affirmed

Where Modern Christadelphians Went Wrong on Fellowship


By removing these files you are now part of the clean flesh conspiracy


The Clean Flesh Position

1. The Bible devil is personal sins only, and is a moral term equivalent to the mind of the flesh. The same applies to “sin in the flesh,” which is a moral term only and is not a physical characteristic of our nature. Mortality and “proneness to sin” are physical, but they are not a part of the Bible devil. “Proneness to sin” is caused by transgression becoming a way of life by the sinner.

2. God required Jesus to be crucified only because of our personal sins. The crucifixion was not required because Christ had any relationship to physical sin; for himself crucifixion was simply an act of obedience.

3. The crucifixion was a ritual whereby sin as a principle (represented by human nature) was ritually condemned in Christ, but it did not actually exist there. Jesus was not “made sin” by being of human nature, sin’s flesh.

4. Baptism is only for the forgiveness of personal sins.


The Partial Atonement Position

This theory is similar to that of the “clean flesh” position inasmuch as it teaches that sin is only transgression, and that Christ’s offering was only for those of his believers, because they are sinners in action. Consequently they teach that no sacrifice, atonement, or offering is required on account of the defiled nature we bear. The diabolos, being sin in the flesh, is thus destroyed by dying and not by sacrifice. Since they teach that sacrifice is only for transgression and not for any physical defect or need of redemption, atonement does not apply to the Lord Jesus Christ, but only to others. In this way, the theory requires that the Lord Jesus did not offer for himself for the purifying of his sin’s flesh. They explain that the offering of Christ was only an action of obedience in order that others could be saved, and that Christ was only benefited as a result of his action for others.

The Whole Truth

1. The Bible devil is a personification of the physical principle in human nature which lures and incites us to sin. Since this physical characteristic of our nature inevitably produces personal sins in every human except Christ, it is termed “sin in the flesh” or “the law of sin” in our members. God holds no man morally guilty for being born with the devil in his flesh.

2. Jesus needed to crucify his flesh in order to destroy the devil (the law of sin, called “the law of condemnation” [BASF #8] in his flesh) and redeem himself from sin nature. This is the righteous basis upon which God forgives our personal sins.

3. The crucifixion was the real condemnation of Sin by killing the devil (the root cause of personal sins) in the flesh of a sinless human — in Christ himself. This will ultimately accomplish the destruction of the devil in all of the redeemed. Jesus was “made sin” by being born of human nature so that he could condemn it to death in himself. In his crucifixion he identified with the transgressions of his people, being “made a curse for us,” and thus came under the full weight of the divine law against Sin.

4. Baptism provides for the forgiveness of past sins and is our commitment to put to death the old man of sin’s flesh; whilst providing a covenant relationship with the Eternal Spirit, with hope of partaking of divine nature.





5. That Adam broke this law, and was adjudged unworthy of immortality, and sentenced to return to the ground from whence he was taken-a sentence which defiled and became a physical law of his being, and was transmitted to all his posterity.

Gen. 3:15-19, 22-23; 2 Cor. 1:9; Rom. 7:24; 2 Cor. 5:2-4; Rom. 7:18-23; Gal. 5:16-17; Rom. 6:12; 7:21; John 3:6; Rom. 5:12; 1 Cor. 15:22; Psa. 51:5; Job 14:4.






6. That God, in His kindness, conceived a plan of restoration which, without setting aside His just and necessary law of sin and death, should ultimately rescue the race from destruction, and people the earth with sinless immortals.

Rev. 21:4; John 3:16; 2 Tim. 1:10; 1 John 2:25; 2 Tim. 1:1; Titus 1:2; Rom. 3:26; John 1:29.






7. That He inaugurated this plan by making promises to Adam, Abraham and David, and afterwards elaborated it in greater detail through the prophets.

Gen. 3:15; 22:18; Psa. 89:34-37; 33:5; Hos. 13:14; Isa. 25:7-9; 51:1-8; Jer. 23:5.






8. That these promises had reference to Jesus Christ, who was to be raised up in the condemned line of Abraham and David, and who, though wearing their condemned nature, was to obtain a title to resurrection by perfect obedience, and, by dying, abrogate the law of condemnation for himself, and all who should believe and obey him.

1 Cor. 15:45; Heb. 2:14-16; Rom. 1:3; Heb. 5:8-9; 1:9; Rom. 5:19-21; Gal. 4:4-5; Rom. 8:3-4; Heb. 2:15; 9:26; Gal. 1:4; Heb. 7:27; 5:3-7; 2:17; Rom. 6:10; 6:9; Acts 13:34-37; Rev. 1:18; John 5:21-22, 26-27; 14:3; Rev. 2:7; 3:21; Matt. 25:21;Heb. 5:9; Mark 16:16; Acts 13:38-39; Rom. 3:22; (Psa. 2:6-9; Dan. 7:13-14; Rev. 11:15; Jer. 23:5; Zech. 14:9; Eph. 1:9-10) -- [Publisher's Note: These passages in parathensis must be considered together.]






9. That it was this mission that necessitated the miraculous begettal of Christ of a human mother, enabling him to bear our condemnation, and, at the same time, to be a sinless bearer thereof, and, therefore, one who could rise after suffering the death required by the righteousness of God.


Matt. 1:18-25; Luke 1:26-35; Isa. 7:14; Rom. 1:3-4; 8:3; Gal. 4:4; 2 Cor. 5:21; Heb. 2:14-17; 4:15.






10. That being so begotten of God, and inhabited and used by God through the indwelling of the Holy Spirit, Jesus was Emmanuel, God with us, God manifested in the flesh-yet was, during his natural life, of like nature with mortal man, being made of a woman of the house and lineage of David, and therefore a sufferer, in the days of his flesh, from all the effects that came by Adam's transgression including the death that passed upon all men, which he shared by partaking of their physical nature.

Matt. 1:23; 1 Tim. 3:16; Heb. 2:14; Gal. 4:4; Heb. 2:17.





11. That the message he delivered from God to his kinsmen, the Jews, was a call to repentance from every evil work, the assertion of his divine sonship and Jewish kingship; and the proclamation of the glad tidings that God would restore their kingdom through him, and accomplish all things written in the prophets.

Mark l:l5; Matt. 4:17; 5:20-48; John 10:36; 9:35; 11:27; 19:21; 1:49; Matt. 27:11-43; John 10:24-25; Matt. 19:28; 21:42-43; 23:38-39; 25:14-46; Luke 4:43; 13:27-30; 19:11-27; 22:28-30; Matt. 5:17; Luke 24:44.






12. That for delivering this message, he was put to death by the Jews and Romans who were, however, but instruments in the hands of God, for the doing of that which He had determined before to be done-namely, the condemnation of sin in the flesh, through the offering of the body of Jesus once for all, as a propitiation to declare the righteousness of God, as a basis for the remission of sins. All who approach God through this crucified, but risen, representative of Adam's disobedient race, are forgiven. Therefore, by a figure, his blood cleanseth from sin.

Luke 19:47; 20:1-26; John 11:45-53; Acts 10:38-39; 13:26-29; 4:27-28; Rom. 8:3; Heb. 10:10; Rom. 3:25; Acts 13:38; 1 John 1:7; John 14:6; Acts 4:12; 1 Pet. 3:18; 2:24; Heb. 9:14; 7:27; 9:26-28; Gal. 1:4; Rom. 3:25; 15:8; Gal. 3:21-22; Gal. 2:21; 4:4-5; Heb. 9:15; Luke 22:20; 24:26, 46-47; Matt. 26:28.






4. We reject that Christ was born with a “free life”. [A “free life” signifies that Christ’s nature was not under Adamic condemnation as is that of all other members of the human race, and that therefore his sacrifice was a substitute for the “lives” of others. However, he needed to obtain redemption himself in order to redeem his “brethren” — Gal 4:4; 1Tim. 2:6; Heb. 9:12.]








5. We reject that Christ’s nature was immaculate, or that he was of a different nature from other men. [Through his birth he inherited a nature sin-affected, and destined to death, being mortal, as all others — Heb. 2:14.]


22. We reject that “heathens,” idiots, pagans, and very young children will be saved. [Salvation is based upon a reasonable and logical understanding of the Truth; those who are foreign to the gospel, who lack the capacity to perceive its responsibilities; or who are unable to comprehend, are outside the sphere of salvation — Acts 8:12.]


23. We reject that man can be saved by morality or sincerity, without the gospel. [Morality and sincerity must be accompanied by an acknowledgement of the gospel for salvation — Acts 10:1-6.]








24. We reject that the gospel alone will save, without the obedience of Christ’s commandments. [Obedience to the commandments is a responsibility required of all believers; salvation will be determined upon the application of faith and obedience. Rev. 22:14; Mat. 7:26; 2Pet. 2:21; Mat. 28:20; Gal. 6:2]


27. We reject that there is no sin in the flesh. [The flesh is hereditarily related to sin, caused by the transgression of Adam, the effects of which have passed upon all men, including the Lord Jesus Christ — 2Cor. 5:21.]