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Bishop Oxnam: Prophet of Marx
by Carl McIntire

Bishop Oxnam: Prophet of Marx

By Carl McIntire, D.D.
President of the International Council of Christian Churches and Pastor of the Bible Presbyterian Church of Collingswood, NJ

On the floor of the House of Representatives of the United States Congress, in an historic address, March 17, 1953, Congressman Donald L. Jackson of California' a member of the Committee on Un-American Activities, declared that Bishop G. Bromley Oxnam "served God on Sunday and the communist front for the balance of the week . . . " and further that he "has been to the communist front what Man 0' War was to thoroughbred horse racing. . . . " Oxnam is Methodist Bishop of the Washington area.

The Bishop, brilliant and bold crusader for "a new social order" and "one world," had taken to task the UnAmerican Activities Committee for its "methods." The chairman, Congressman Harold H. Velde of Illinois, a Methodist, had suggested the possibility of investigating communists among the clergy.

As perhaps no other man, Oxnam represents the popular, radical, pro-communistic element in religious circles in America. He has reached the highest possible pinnacle of praise and power in the Protestant world. He served as a president of the Federal Council of Churches, now the National Council of the Churches of Christ in the U.S.A., which claims to speak for thirty-five million Americans, and he is on its General Board. He is the president for the Western Hemisphere of the World Council of Churches, consisting of 153 denominations, and claiming that eight out of every ten Christians on the face of the earth belong to it. In the name of Christ, Oxnam has championed the socialist principles of Karl Marx, and become, I believe, the leading "religious disciple" of Marx in the free world. A brief record of some of his activities follows;


As president of the Division of Foreign Missions of the Board of Missions and Church Extension of The Methodist Church, Bishop Oxnam, on May 29, 1947, addressed a letter to every Methodist minister and enclosed with it a copy of a communist book, with the recommendation, "As a Methodist minister you and your people are having increasing influence in shaping public opinion in the nation. We are of the opinion that Jerome Davis's recent book entitled Behind Soviet Power makes a substantial contribution to understanding of Russia." In the chapter, "The Future of Religion in Russia," we read:

"Bolshevism is commonly pictured as the antithesis of Christianity. Yet Hewlett Johnson, Dean of Canterbury [The Red Dean], declares, 'The communist puts the Christian to shame in the thoroughness of his quest for a harmonious society. Here he proves himself to be the heir of the Christian intention ... the communist struggle for community, contains an element of true religion, and as such demands Christian recognition.' The former United States Ambassador to Russia. Joseph E. Davies [appointed by President Roosevelt], says, 'The Christian religion could be imposed upon Russian Communism without violating the economic and political purposes of Communism, which are based. after all, on the same principle of the 'brotherhood of man' which Jesus preached."

But Jesus Christ preached no such thing!

Paid for by Methodist missionary funds, 22,000 copies of the book went out after the Iron Curtain had fallen over Poland, Estonia, Latvia, Lithuania, and other eastern European countries.


The Reader's Digest, February, 1950, carried an article by Stanley High entitled, "Methodism's Pink Fringe." This was directed against the Methodist Federation for Social Service, now the Methodist Federation for Social Action. A leading light in this organization has been Bishop G. Bromley Oxnam. He served on its executive committee, as a vice-president, and in other capacities.

Congressman Jackson, on the floor of the House, referred to it as a "classic instance of a red-dominated, red-infiltrated front."

The Un-American Activities Committee, in 100 Things You Should Know About Communism in Religion, denounced it as "a tool of the Communist Party." Jack McMichael, its executive secretary, reported that there were 20 Methodist bishops in its membership and over 4,000 Methodist ministers. Among the things for which the front stands are:

"The overthrow of the present capitalistic system." "It rejects the method of struggle for profit""seeks to replace it with social economic planning in order to develop a society without class distinction and privilege."

It maintains that "the only country that has a complete social economic plan is the Soviet Union," and commends that plan.

It has followed the Party line faithfully.

Oxnam, in a reply to Stanley High, praised "the constructive service the Methodist Federation for Social Action has rendered the Church, a fact that explains the presence of bishops, pastors, laymen and officials in its membership."

Oxnam further declared, "The Federation was chiefly responsible for drafting the now historic Social Creed of the Churches, a creative and constructive formulation of Christian principle and practice." This Creed, adopted by the Federal Council of Churches, called for a "subordination of speculation and the profit motive to the creative and cooperative spirit," and "social planning and control of the credit and monetary systems and the, economic processes for the common good."

Oxnam has gone down the line as the chief exponent and defender of these communist principles and the Federation. In 1949, in a Federation leaflet, Oxnam said:

"The Methodist Federation is everlastingly at the task of transforming the prophets' messages into the daily practice of men. . . . Think of the task ahead and join the ranks of the marching hosts."

Oxnam, since that time, has resigned, but his views in these matters remain the same. The Federation claims it "has helped keep alive the social conscience of the Methodist Church and Protestantism in general."


One of Oxnam's closest associates through the years has been Dr. Harry F. Ward, also a secretary, of the Methodist Federation for Social Action. He was Professor of Christian Ethics in Union Theological Seminary, New York City, for many years (now Professor Emeritus), and is both quoted and defended by Bishop Oxnam.

On December 11, 1947, Dr. Ward told an audience at Public School 3, Queens, N. Y., that he had sat in on policy making sessions of the Communist Party. Oxnam quotes approvingly in his book, Labor and Tomorrow's World, from Ward's book, Our Economic Morality and the Ethic of Jesus. Oxnam says, "The labor movements of the world are at the task of building a new economic order," and Ward concludes this statement by saying that "personality is social in its origin and nature, needing the Great Society for its fulfillment" (p. 148).

Under oath, Louis Budenz, former editor of the communist Daily Worker, in hearings before the "subcommittee to investigate the administration of the Internal Security Act and other internal security laws of the Committee on the judiciary, United States Senate ... September 26, 28, October 1, 5, 6, and 10, 1951," testified that Harry F. Ward was a member of the Communist Party. A former confessed communist, Budenz said, "I knew Dr. Ward very well and over a great number of years," and he saw him "consulting with members of the Politburo, sometimes in my presence." Again, "I also know, from conversations with Dr. Ward personally, of his Communist affiliation."

When the unifying conference of The Methodist Church was held in Kansas City in 1939, the Methodist Federation for Social Service held a simultaneous meeting, which was reported in a front page story in the Bureau County Republican, Princeton, Ill., May 18, 1939. In the article it is stated:

"The four bishops who made speeches eulogizing the Federation are:

"Bishop Francis J. McConnell of the New York area, president of the American Federation for Social Service.

"Bishop G. Bromley Oxnam, formerly of the Omaha area, assigned last week to the Boston area.

"Bishop James C. Baker, of the San Francisco area.

"Bishop Paul B. Kern, of the Nashville, Tenn., area.

". . . Oxnam, who as a student got his training from Dr. Harry F. Ward, at the Theological Institute, was the first speaker on the program.

"Oxnam paid high tribute to the Federation and to its secretary, Dr. Ward, whom he regarded as one of the greatest leaders of the new industrial, social, economic planning movement. Bishop Oxnam said that as a student he took dictation from Dr. Ward in the writing of some of his books. . . ."

Oxnam, in commenting upon this reference, has admitted that he took the dictation of Ward's book, Poverty and Wealth, which was a Sunday school textbook.

Ward also had a hand in writing the Social Creed for the churches. Think of it I just the right spot for a communist or a pro-communist to be found doing his job! This Creed has had profound influence on American churches.


Oxnam has not only given aid and comfort to the communist cause, but he has offered leadership. His communist front activities over the years and in a wide variety of interests are amazing. We quote references to organizations with which the Bishop has been identified as they are described in Guide to Subversive Organizations and Publications (And Appendix), "Revised, May 14, 1951. Prepared and released by the Committee on Un-American Activities, U.S. House of Representatives, Washington, DC."

1. "A Communist front headed by Robert Norton, a wellknown member of the Communist Party." (California Committee on Un-American Activities, Report, 1948, V. 353.) COMMITTEE TO AID SPANISH DEMOCRACY

1. "In 1937-38, the Communist Party threw itself wholeheartedly into the campaign for the support of the Spanish Loyalist cause, recruiting men and organizing multifarious so-called relief organizations." Among these was the above. (Special Committee on Un-American Activities, Report, March 29, 1944, p. 82.)
2. Cited as a Communist front. (California Committee on Un-American Activities, Report, 1948, pp. 319, 335, and 336.)
3. The International Workers Order, in its energetic aid to Leftist Spanish armies contributed money through the above. (Massachusetts House Committee on Un-American Activities, Report, 1938, pp. 394 and 395.)
4. Cited as subversive and un-American. (Special Subcommittee of the House Committee on Appropriations, Report, April 21, 1943, p. 3.)

1. "Among the more conspicuous fronts for Communist activity in the field of relief, assistance, and welfare work, and dealing with problems of the unemployed and underprivileged. * * * A statement in the Methodist Federation for Social Service Bulletin No. 8, 1932 * * * admits cooperation with * * * the Communists." (California Committee on Un-American Activities ties, Report, 1948, pp. 73 and 246.)

1. Cited as subversive and Communist. (Attorney General Tom Clark, letters to Loyalty Review Board, released December 4, 1947, and September 21, 1948.)
2. "In recent months, the Communist Party's principal front for all things Russian has been known as the National Council for American-Soviet Friendship." (Special Committee on Un-American Activities, Report, March 29, 1944, p. 156.)
3. "The military alliance of the United States with Soviet Russia during World War 11 made it necessary for American Communists to discard its old vehicle, the Friends of the Soviet Union, and to replace it with the new, streamlined National Council of American-Soviet Friendship. * * * "The Senate committee finds that the National Council of American-Soviet Friendship * * * is a direct agent of the Soviet Union, engaged in traitorous activities under the orders of Stalin's consular service in the United States." (California Committee on Un-American Activities, Report, 1948, pp. 321, 322, and 227.)

From this group, Bishop Oxnam reported, he has resigned, The organization, however, circulated Jerome Davis's Behind Soviet Power and Ward's Soviet Democracy.

PROTESTANT (See Protestant Digest)


1. "A magazine which has faithfuly propagated the Communist Party Line under the guise of being a religious journal." (Special Committee on Un-American Activities, Report, March 29, 1944, p. 48.)
2. A "Communist publication" later known as The Protestant. (California Committee on Un-American Activities ties, Report, 1948, pp. 93, 225, and 320.)

1. Cited as Communist. (Attorney General Tom Clark, letter to Loyalty Review Board, released April 27, 1949.)

One service which Oxnam rendered the AmerlcanRussian Institute was the writing of an introduction as "President of the Federal Council of the Churches of Christ in America" for the Institute's publication, An American Churchman in the Soviet Union, "by the Reverend Louie D. Newton, president of the Southern Baptist Convention." Newton had gone to Russia, together with Ralph W. Sockman, of New York, and brought back a glowing report, thoroughly procommunist. Oxnam wrote: "Dr. Newton had his eyes open. He did riot enter Russia wearing glasses that give everything a roseate hue nor glasses so smoked by prejudice that they reflect simply the views held before the trip began."
Then Oxnam said: "In 1926, after interviews with many leaders of the Soviet Government, an American Commission was requested to report its impressions to the Russians. It fell to me to discuss religion. I tried to point out that dogmatic atheism was as unscientific as dogmatic theism. [But theism is true; there is only one God.] I sought to stress the social teachings of Jesus and His insistence that men and not things were the goal of social living, His proclamation of the solidarity of the human family, His stressing of the supremacy of the common good."

This is Marxist Oxman!


"Protestantism centers upon building a just society as the basic defense against communism," is a statement the Bishop made in an article, "How the Protestants Fight Communism," in Look Magazine republished in pamphlet form by the Editorial Departments Division of Education and Cultivation Board of Missions and Church Extension, of The Methodist Church. But what is this just society? It is not the free society which now exists in the United States.

The issue is made clear in Oxnam's further statement from this same pamphlet:

"Fourteen years ago E. Stanley Jones, one of the greatest of contemporary Protestant missionaries, wrote: 'This generation, or at the most the next, will have to decide between materialistic, atheistic communism and the Kingdom of God on earth.... The issue will not he settled by argument but by the actual production of a better order. . . . The Kingdom of the Atheistic Mass Man and the Kingdom of God are at the door of the world."

In his book, The Stimulus of Christ, Oxnam says that we must recruit the youth and give them a "resolute mind, ready to live and to die that a society may emerge fit to be called the Kingdom of God" (p. 66).

Jones, in his book, The Choice Before Us, writes "The fruits of the Kingdom in a material life would be a fundamental justice to every man apart from class and race and birth; a holding of the means of production by all in behalf of all; a brotherhood that would make life a family instead of a feud; a sense of destiny and direction coming from the fact God is in the corporate life giving meaning, permanence, depth, and redemption to the whole" (p. 30). But this is the Marxist principle.

Article 4, Chapter 1, of the Soviet Constitution reads, "The socialist system of economy and the socialist ownership of the means and instruments of production firmly established as a result of the abolition of the capitalist system of economy, the abrogation of private ownership of the means and instruments of production and the abolition of the exploitation of man by man, constitute the economic foundation of the U.S.S.R."

Actually, the Kingdom of God as presented by Jesus Christ in the New Testament is not a social system at all. It is a spiritual order. Christ told Nicodemus, "Except a man be born again he cannot see the kingdom of God." Every man who has been saved by faith is, at this present moment, a citizen of the everlasting Kingdom of God. Oxnam, Jones, and the other Marxist disciples have twisted Christ to propagate their perverted, revolutionary, new order. The economic foundation of the U.S.S.R. is more "Christian" than the free economic foundation of the U.S.A.!

The key to the present conflict (and the Bishop attacks those who accuse him of these communist ideas as propagating a lie) is seen in the fact that his system is "Christian," and he recognizes in it no Marxian elements. But when the Marxian elements are pointed out, he claims they are Christian. This, of course, is necessary at this particular stage in the revolutionary program. It is a part of the "method" of revolution in a country such as ours.


As a member of the executive committee of the World Council of Churches, Oxnam joined, February 1, 1951, in a letter to the member churches of the Council in which it is declared:

"The peoples have seen the vision of social justice; it is for us to help to transform it into reality. All people in privileged countries, particularly Christians, must strive to enter sympathetically into the social demands of the needy. 'From each according to his ability, to each according to his need' has its roots in the teachings of Jesus."

This is the thesis of Marxism. Oxnam recognizes this in his book, Labor and Tomorrow's World, page 132: "Stalin has changed the old doctrine, 'From each according to his ability, to each according to his needs,' so that it now reads, 'From each according to his ability, to each according to his services."'

Discussing the communist worker in this book, Oxnam writes: "No worker in Russia may live off the labor of another worker. Those who must be cared for because unable to work are made secure by the group. The Russian worker speaks: In my land production is planned for consumption. Unplanned production for profit has given way to planned production for persons. What the community produces is shared among those who cooperate to produce it, and we ourselves decide how the common wealth shall be used to enrich the commonwealth. We pay no tribute to anyone who owns but does not work. No parasite lives upon our labor. . . . We are young. We are virile. We have broken down the walls of privilege. We have laid the foundations of justice. The only good life is the life that is good for all" Up. 130).

Oxnam reports he has visited Russia three times and met many of its leaders. He repeatedly, in his writings, declares that he is not and could not be a communist; his program is "Christian." He will not tolerate any other description of his plan.

VII FELLOW TRAVELERS Oxnam's key position of leadership is in the World Council of Churches. Here he works faithfully on the Central Committee and in the top levels with communists. T. C. Chao of Peking, China, elected a president with Oxnam, promoted the communist line. He welcomed the invading Red armies as liberators He declared, "A Christian can be a communist in China." He was elected to the People's Consultative Council. He helped the Reds in every way, and, after he had helped them win China, they turned against him. He was forced to resign from the World Council and later was placed in house confinement. He still believed in a God! This is the pattern of what happens, and it will happen to Bishop Oxnam some day, too, if the communists take over the United States. Now the WCC calls its former communist president "a martyr."

A revolutionary propagandist for Marxism becomes a "martyr" when the system he trusted and helped establish turns against him.! He could better be described as a "fool."

Another top leader is Bishop Albert Bereczky of Hungary, communist-nominated president of the General Convention of the Hungarian Reformed Church, truly a "captive church." When Chao resigned, Bereczky wrote to him, "I wish God's blessing for you, for the Chinese Christians and for the whole Chinese people in the new venture in which they are engaged," and "There are many Christians belonging to all kinds of nations, America, England, France, Germany, Australia, India and many other, who agree with us or at, least understand us." Another communist is Professor Josef L. Hromadka of Prague. Czechoslovakia. He has openly championed Russia's cause. At a communist rally in Helsinki, Finland, July 23, 1951, he was a featured speaker. Concerning communism, he has said, "I feel quite at home in it."

Both Bereczky and Hromadka attended the Lund Conference of the World Council's Section on Faith and Order, August 15-28, 1952. There Hromadka championed the communist cause, declaring, "All the momentous problems of our time, communism, the Korean war, the new China, the unification and neutralization of Germany, the North Atlantic Pact, European federation, the peace movement, stand like colossal blocks between us."

I was there, too, and witnessed all this.

Both Bereczky and Hromadka are scheduled to enter the United States in 1954 when they go to Evanston for the Second Assembly of the World Council of Churches. Oxnam works with these men. They are together fellow seekers, fellow travelers. These men joined with Oxnam in 1948 in the document, The Church and the Disorder of Society, in expression of strong communist sympathy and in declaring that the free enterprise system "had been proved false."

In an interview with the Christian Century, it was reported, "Hromadka has been repeatedly surprised to discover how many western Christians substantially agree with him in this." This refers to Christians "for the sake of their own souls taking in its full weight this Marxian critique." Hromadka was asked, "How much does Marxism really offer itself as a substitute religion?" He replied, "The goal of a classless society has been learned from Christianity and Christians cannot object to it."

Yet from the collection plates of U.S.A. church es have come the "capitalist" dollars to finance the WCC and to pay the travel expenses and the propaganda of the Council's communist and pro-communist top brass over the world.


Socialized medicine in the United States has found one of its ablest champions in Oxnam. He has been an honorary vice-chairman of the Committee for the Nation's Health, which has as its purpose the supporting of political action in behalf of "free medical care." March 2, 1951, INS, AP and UP all reported a speech which Oxnam made in Chicago in which he "lashed at the American Medical Association as a 'little oligarchy' which has 'fought advance for a generation.' He urged doctors not to contribute to any 'propaganda fund' to fight national health insurance."

As one studies Oxnam's books and his activities through the years, it is clear that be would defeat communism, as he calls it, by actually adopting the immediate program of the Communist Party. And because he is a clergyman, a bishop, and uses Christian terminology, people are deceived and are unaware that the ideas which he is offering them are actually ideas which are set forth in the constitution of the Soviet Union, and in the writings of Marx, Lenin, and Engels.


Oxnam is a socialist. The Religious Work Committee, Socialist Party., reprinted in pamphlet form) from the "Socialist Call," an article which Bishop Oxnam wrote, entitled, "Christianity and the British Labor Party," stating it was "By Bishop G. Bromley Oxnam, American President, World Council of Churches, Bishop of the New York Area, Methodist Church." He was in New York before going to Washington.

In this political propaganda leaflet Oxnam claims that Methodist local preachers in England, helped lead a socialist revolution which brought the Socialist Labor Party to power.

In his book, Personalities in Social Reform, the larger section is devoted to the study of "heroic thinkers," Sidney and Beatrice Webb. Oxnam declares, "These devoted scholars are chiefly responsible for the social reform that marks the passing of Britain from a capitalist empire to a socialist commonwealth." Then he asks , "What were their essential ideas?" And he answers, "Under the Capitalist System, the government of industry is vested in the hands of a relatively small fraction of a community, namely, the private owners of the instruments of production." He further says of the Webbs, "They were of the opinion that this 'new civilization, with its abandonment of the incentive of profit-making, its extinction of unemployment, its planned production for community consumption, and the consequent liquidation of the landlord and the capitalist' will spread" Up. 44). And the Bishop also declares, "Rejecting as they did Marxian economics, they accepted his theory of the historical development of profit-making capitalism." He quotes them: "'There can be no permanence of social peace in a situation in which we abandon production to a tiny proportion of the population, who own the means of production."'

The Webbs also accepted the Marxian concept that the means and instruments of production should be in the hands of society for the good of all!


Oxnam wants world economic planning. Virtually all of his books sing this tune. In Preaching in a Revolutionary Age, he cries out, "There must be over-all planning in terms of the whole world. Impossible,' 'Too vast,' it is said. I think not.... The planning can be done" (p. 109). "Just as 'planning by the producer and the consumer will not do-it must be by all-planning by one nation will not do" (pp. 108, 109).

In his book, Labor and Tomorrow's World, discussing the communist worker who speaks, he declares., "Planning the investment of a nation on the basis of the fixed aims of the nation rather than upon the basis of the profits of interested parties is worthy of thought. And it must be remembered that financial considerations do not come first when the original planning is done, but, rather, what the Russian calls 'material balance'-namely, production capacity, raw materials, labor. By this process what is produced is produced in terms of plan."

Oxnam wants us to listen "to the worker's voice, to inquire into the spirit that has driven him, and to ponder upon his courage; for he has not allowed anything to turn him from his purpose, neither prison nor death." We must observe, something of this same spirit manifests itself in Oxnam as he crusades for this new order. He sums it up, "The 'Kingdom of God' may be a pious phrase. It could be the new society."

His book, Labor and Tomorrow's World, is The Fondren Lectures for 1944 in Southern Methodist University. He dedicated it to Francis John McConnell, Bishop of The Methodist Church, "whose wisdom and leadership, courage and devotion have hastened the coming of justice and brotherhood." McConnell, another Federal Council president, has just as illustrious a communistfront record as the good Bishop.

In his closing chapter, Oxnam said, "I am convinced that tomorrow's world is to be labor's world." In his introduction, he said, "All too few churchmen see in labor a world-wide movement that means a new social order as truly as the coming of the machine meant the passing of feudalism."


It is dangerous to minimize the influence of Oxnam. He is also a member of the Commission of the Churches on International Affairs of the World Council of Churches and International Missionary Council, which maintains relations with the United Nations as the "voice of the non-Roman *4 churches."

Dr. W. A. VIsser 't Hooft general secretary of the World Council, in reporting on the activities of this Commission, at a meeting in India in January, 1953, said:

"In regard to the impatience of some people that the World Council should speak out more clearly about many burning issues of the times, few churchmen are aware of all that the Council has said and done in international affairs, and that in the Commission of the Churches on International Affairs successful attempts have been made to exert an increasingly effective influence on the circles where political decisions are made."

The Federal Council of Churches (now tile NCC) for years maintained a Commission on a just and Durable Peace, which later became a part of the Commission on International justice and Goodwill. Oxnam was active in both of these Commissions, and in a pamphlet entitled, A Righteous Faith for a Just and Durable Peace, issued by this Department, Oxnam wrote: "Ideally, world law and order call for world government. Economic justice demands a cooperative social order in which men produce that which is necessary, useful, and beautiful for all."

The secretary of both these departments through the years has been Dr. Walter W. Van Kirk, a Methodist minister with some communist-front connections in his own right, who has promoted the "Oxnam line" faithfully. In February, 1953, he delivered a speech on "The Church and World Government," and said, "The surest way ultimately to achieve some form of world government is through the United Nations. A super-world state endowed with constitutional authority and with sufficient police force to impose its judgments on sovereign nation states may come some day." Then lie said, "It is because Christians have dared dream of a political and social order that would transcend the absolute sovereignty of the nation state that they have given whole-hearted support to the United Nations."

The United States State Department invited representatives of the Federal Council to the San Francisco Conference which formed the United Nations. The three consultants were Van Kirk, Bishop James C. Baker (a member of the Methodist Federation for Social Service), and Dr. 0. Frederick Nolde. Nolde later became the secretary of the Commission of the Churches on International Affairs, arid faithfully "lobbied" at the U.N. in New York. Nolde was present in Paris and endorsed the Marxian thesis as set forth in the World Council's letter of February 1, 1951 referred to above. Charles Malik of Lebanon, in an article in the Christian Century of March 18, 1953, credits Nolde with writing "the present article in the Universal Declaration of Hufman Rights on religious freedom."

What will surprise many people is the fact that the chairman of the Federal Council's Commission on a just and Durable Peace and also chairman of the Commission on International justice and Goodwill, until he recently accepted public office, was none other than John Foster Dulles, Secretary of State. I heard Van Kirk tell how he persuaded Mr. Dulles to take the position, and both Van Kirk and Oxnam worked in close association through the years with Mr. Dulles in promoting the work of these Commissions.


The Party Line which Oxnam and other clergymen have faithfully followed can be outlined as follows:

1. Activity on various communist fronts.

2. Constant attack upon the capitalistic system, denouncing its basic principles in the name of Divine judgment.

3. Constant preaching that the Christian faith supports no economic system.

4. Preaching Marxian principles in the name of Christ.

5. Advocating a new social order as the Kingdom of God.

6. Use of the church and church related groups for pressures upon government officials and legislative assemblies in behalf of leftist causes.

7. Influence in the church's seminaries, publishing houses, journals, Sunday school literature in such a way that the historic respect for the church is used, without the people's realizing that there is any conflict or objection, to promote the communist cause in the church and world affairs.

8. Decrying so-called witch hunts and "methods" whenever responsible government authorities attempt to deal with communist infiltration.

9. Smearing in every way possible those who would take the lead in exposing their mischief.


Oxnam is a modernist. His socialism and zeal for Red causes stems from his departure from the historic Christian faith. He does not believe what John Wesley believed or what the Bible and the summary of Biblical teaching set forth in the Methodist Articles of Religion teach concerning original sin in the race.

A full paragraph from his book, Preaching in a Revolutionary Age, follows:

"Hugh Walpole, in Wintersmoon, tells of a father and son at church. The aged rector read from the Old Testament, and the boy learned of the terrible God who sent plagues upon the people and created fiery serpents to assault them. That night, when the father passed the boy's bedroom, the boy called him, put his arms around his father's neck, and, drawing him close, said, 'Father, you hate Jehovah. So do I. I loathe him, dirty bully !" We have long since rejected a conception of reconciliation associated historically with an ideal of a Deity that is loathsome. God, for us, cannot be thought of as an angry, awful, avenging Being who because of Adam's sin must have his Skylockian pound of flesh. No wonder the honest boy in justifiable repugnance could say, 'Dirty bully"' (p. 79). This ought to shock every Christian.

Romans 5:12, 17, 19 reads: "Wherefore, as by one man sin entered into the world, and death by sin; and so death passed upon all men, for that all have sinned: . . . For if by one man's offence death reigned by one; much more they which receive abundance of grace and of the gift of righteousness shall reign in life by one, Jesus Christ.... For as by one man's disobedience many were made sinners, so by the obedience of one shall many be made righteous."

The Methodist Articles of Religion contain an entire section on the sin of Adam. It reads:

"Of Original or Birth Sin.

"Original sin standeth not in the following of Adam (as the Pelagians do vainly talk), but it is the corruption of the nature of every man, that naturally is engendered of the offspring of Adam, whereby man is very far gone from original righteousness, and of his own nature inclined to evil, and that continually."

John 3:36 reads, "He that believeth on the Son hath everlasting life: and he that believeth not the Son shall not see life: but the wrath of God (the anger of God] abideth on him." The only reason man needs a redeemer and must be reconciled is that he is at enmity with God. Yet Oxnam says, "We have long since rejected a conception of reconciliation associated historically with an ideal of a Deity that is loathsome."

Those of us who believe that Christ died for our sins, according to the Scriptures, have not rejected it. Destroy the confidence of men in the truthfulness of the Bible and the door is wide open for crusaders for communism who call their new doctrines "Christianity."

The new Bible, Revised Standard Version, copyrighted by the National Council of the Churches of Christ in the U.S.A., aside from eight of its 32 translators being men with communist-front records, is so full of conflicts and contradictions that both the truthfulness and authority of the book are destroyed. This book, we believe, is a part of the whole program to undermine both the church and the nation.


Oxnam wrote the Episcopal Address to the General Conference of The Methodist Church, Boston, Mass., April 28, 1948. Here lie charts a prophetic vision, the reunion of all Christendom into one church. This is the dream and goal of the ecumenical movement. He identifies the church in the phrase, "I believe in the Holy Catholic Church," as the one visible, reunited, organic church. All, he says, must return to be "a part of the Church Universal. First steps toward union must be taken by the Protestant communions. The Protestant churches must continue the present brotherly and inspiring cooperation with the Eastern Orthodox churches until such time as Protestantism is itself reunited. They may then consider union with Eastern Orthodoxy, which it is prayerfully hoped may be consummated. When the full union of Protestantism and of Eastern Orthodoxy is accomplished and the Christians of the world belong to but two great churches, the leadership of that day may be Christian enough and creative enough to kneel before a common altar, beg forgiveness of the Christ for disunity, and, sharing in the bread and wine of Holy Communion, rise in His spirit to form the Holy Catholic Church to which all Christians may belong."

This is indeed a daring sketch, but he consummates it by bringing in the Roman Catholic Church and all churches. But those who are resisting the modernistsocialist movement in the churches and taking part in the Twentieth Century Reformation movement will not be a part of Oxnam's superchurch. Such monopoly as the world has never seen will produce a tyranny in ecclesiastical circles that the world has not seen. And this, coupled with the one-world political and economic order that Oxnam is also helping to build, can make possible his one-world planning and his one-world social order-the "Kingdom of God," or, indeed, the Kingdom of Antichrist.


"A New Bishop For Washington" was the title of an editorial in the Christian Advocate June 26, 1952, official organ of The Methodist Church, 9,000,000 members strong. Oxnam was that bishop. He is quoted as saying that he regards his new post "as one of the most significant assignments in the whole religious world." And he declared, "Great decisions must be made in Washington." That he envisions himself as being a party to the molding of those decisions there can be little doubt, for he says, "The moral convictions of religious groups ought to be considered at the place where decisions are made before they are made."

As a powerful leader, spokesman for The Methodist Church, a World Council president, and all the other high ranking positions he holds, the shadow of Oxnam is to hang over Capitol Hill, and all of this influence is to be exerted, not in behalf of the preservation of the free economy which has made America great and powerful under God, but for "the new social order," "a society fit to be called the Kingdom of God." When the church sets out to change society, naturally it is going to send its ablest spokesman into the places where society expresses itself in legislation and social change. All this is a significant development in the history of church state relations.

Representatives in Congress stay two years. Senators come and go. But bishops are not subject to the choice of the people, and Bishop Oxnam is where he wants to be to help the cause of world revolution. His position in his own church and in the top levels of the ecumenical movement is secure. Clergymen on every band have jumped to his side in his clash with the Committee on Un-American Activities.

It is the people, the American people, Christians in the pews who must get the story of what is going on in their name to destroy their freedom!

The Associated Church Press, composed mainly of papers connected with churches affiliated with the National Council, announced that at the next convention in Washington its editors would have an inter-view with the President and then Bishop Oxnam would brief them on "The Washington Scene: An Interpretation."

It is unbelievable how the religious press so generally follows the Oxnam line!

The Board of World Peace of The Methodist Church, with Oxnam's co-operation, listed the names of all Congressmen and committees under the title, "Register Christian Opinion! A Congressional Directory to Aid in Legislative Action in 1953." Pressure and political action are designed-the pamphlet stating, "The kingdom of this world is not yet the Kingdom of God." So Capitol Hill is a place to "bring in the Kingdom"; but the preaching of "Ye must be born again" was Jesus Christ's way of establishing His Kingdom!

In his book, Labor and Tomorrow's World, Oxnam gives expression to a statement which seems to underscore the charge made against him by Congressman Jackson: "I am less interested in movements whose primary end is the Church [serving God on Sunday] than in those endeavors whose primary purpose is to enthrone the Christian ideal in the practice of the common life [front activity the rest of the week] and to create the Christian spirit in the relations of that life" (p. 111).

After his clash with the Committee on UnAmerican Activities, Bishop Oxnam requested the opportunity of meeting with the Committee. The Committee, it is reported, expressed to Bishop Oxnam its willingness to have him appear, but indicated that, if he did, it would be necessary to put him under oath as in the case of other witnesses, so that he could be questioned for the record. The Bishop declined to meet with the Committee on these terms. What does the Bishop have to hide?

If the Committee undertakes an investigation of communists in religion-which we trust it willthe American people, including our President, are in for a shock. What there is, is unbelievable. The Hiss case and the Lattimore story will be melodrama in comparison to what has been done for world revolution in Christ's name.


One single fact that the revolution in the Far East has demonstrated is simply that one cannot preach Marxian ideology, though he may advocate peaceful change, without stimulating revolution. Students who were taught the Oxnam line in Nanking, Benching, Cheeloo, and other universities supported by mission funds from the United States, joined the communist armies en masse.

Dr. John C. Bennett, a high priest of socialism; close associate of Oxnam and a co-chairman of the World Council of Churches' section on Social Problems, A Responsible Society, in writing of the coming second assembly of the Council in Evanston, Ill., August, 1954, says, "In Asia Communism appeals to Christians as a movement for social reform." When divine sanction is given to the new order as the kingdom of God, and the urgency of the need for the order presses in the midst of "injustice," it is not such a long step to believe that the kingdom must come suddenly, cataclysmically, apocalyptically, eschatalogically. Thus, participation in violent, bloody revolution is justified in the name of both justice and peace.

The word "revolution" is repeatedly used today; in fact, Oxnam has a book entitled, Preaching in a Revolutionary Age, which goes down the Party Line. Bishop Oxnam is, in our opinion, helping to condition America for communist victory. Thus the Bishop's activities become the concern of every American. Wrapping about himself the mantle of "prophet," supported by large schools of the prophets, he affirms his loyalty to our free institutions, but preaches doctrines which would destroy them.

Oxnam represents a movement, a cause. It is something which no true Christian and no true American should aid or abet or be a party to in any way. Bishop Oxnam represents the great challenge of the hour within the churches of the United States of America. A church which will present an Oxnam to Washington is a different kind of Protestant church from that which Wesley gave to the nation. If the church is to be saved, if the nation is to be saved, we need a new Reformation and a return again to the simple principles of human freedom and the glorious faith of our fathers once delivered unto the saints as set forth in a Bible which is true, holy - God's infallible Word.

The Word of God is the basis of our individualism, personal liberties, and the free economic order. The command, "Thou shalt not steal," gives divine sanction to private property, and a system of economy built upon it. This is why communism hates the Ten Commandments, the Bible, God.

The churches, instead of supporting a Social Creed favoring the communist order, should, in this hour of peril, be defending our free society and exposing the total error of Marxism. In this role, the church of Christ would be a light to our confused world, holding forth the Word of Life.


Below are the 30 denominations in the National Council of the Churches of Christ in the U.S.A., and which are also in the World Council of Churches of which Bishop G. Bromley Oxnam is a president.

African Methodist Episcopal Church
African Methodist Episcopal Zion Church
American Baptist Convention
Augustana Evangelical Lutheran Church
Church of the Brethren
Colored Methodist Episcopal Church
Danish Evangelical Lutheran Church of America
Evangelical and Reformed Church
Evangelical United Brethren Church Evangelical Unity of Czech Moravian Brethren in North America
Five Years Meeting of Friends in America
General Council of Congregational Christian Churches
Greek Orthodox Church in America
International Convention of Disciples of Christ
The Methodist Church
Moravian Church in America
National Baptist Convention of America
National Baptist Convention, U. S. A., Inc.
Presbyterian Church in the U. S.
Presbyterian Church in the U. S. A.
Protestant Episcopal Church
Reformed Church in America
Religious Society of Friends of Philadelphia and Vicinity
Roumanian Orthodox Church of America
Russian Orthodox Church in North America
Seventh Day Baptist General Conference
Syrian Antiochian Orthodox Church of North America
Ukrainian Orthodox Church of America
United Lutheran Church in America
United Presbyterian Church of North America

If you are a member of one of the above churches, you are in both the National Council of Churches and the World Council of Churches, and Bishop Oxnam is your president.

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