Fides Petraque: Apostolic Constitution of His Apostolic Highness Radislav I on the Continuity of the Holy Apostolic See and the Providence of God

21 May 2025

Приветствие и наше апостольское благословение!

“The Lord is my portion, saith my soul: therefore will I wait for Him.” Lamentations 3:24

I. The Time of Trial

Faith is a rock of truth. Yet, in these years of darkness and disarray, when truth has been eclipsed by confusion, when schism has cloaked itself in liturgy and heresy in the language of love, the visible structure of the Church has been grievously wounded. Rome, the Eternal City, has been occupied not by strangers, but by those who once bore the name of sons. Nevertheless, “a still small voice” (1 Kings 19:12) calls to the faithful.

II. The Succession in Fidelity

On the 21st day of April, anniversary of the founding of Rome, We, Radislav, a descendant of Holy Rus’ to which We are now heir, were received into full communion with the Holy See of Peter in Rome. On that same day, 23 years later, the Roman Pope died. We had been named in 2014 Coadjutor of Rome by the Cardinal Dean and given full papal authority in Our jurisdiction, i.e., what is now the United Roman-Ruthenian Church. Notably, the feast day of Our patron saint, Blessed George the Protomartyr and Bringer of Victory, falls on the 23rd of the same month. George, a military saint, but not merely of arms — a dragon-slayer, a witness unto death, a man of pure, Christ-centered courage. He is venerated in Russia, England, Greece, Syria, Lebanon, Ethiopia — a truly universal saint, uniting East and West. His icon slaying the dragon is a sign of Christ's victory over the devil, and by extension, of the Church's victory over falsehood, tyranny, and apostasy. This is the Church Triumphant whispering to the Church Militant.

Upon the death of the Roman Pope, the fullness and completion of what had been entrusted to Us came to fruition. Indeed, it is the mission to preserve the unity and continuity of the Holy Orthodox and Catholic Church, to which the Roman-Ruthenian Church is rightful and faithful successor; for We were named Coadjutor with right of succession, appointed and confirmed by word in document. It is a prophetic sign of divine continuity, a new Peter rising from the East, a re-anointing of the true Rome through fidelity and suffering. The Church, clasping sinners to her bosom, at once holy and always in need of purification, follows constantly the path of penance and renewal. (Lumen Gentium, 8)

It should also be remembered also that Our chrismation, many years before, in the traditional Anglican Rite, occurred on the 5th of August — the feast of the dedication of the Basilica of Saint Mary Major, the same basilica in which Pope Francis of Rome chose to be buried. It was from this basilica that the Western Church first proclaimed Mary as Theotokos after the Council of Ephesus. The First and Second Rome may fall, but the Mother remains — and the Spirit anoints the one she has chosen. Thus, from the Mother of God We were anointed, and to her We now entrust Our continued pontificate in its fullness. (See also this page.)

“All things work together for good for those who love God.” Romans 8:28

“In the fullness of time, God sent His Son.” Galatians 4:4

This is no coincidence. It is providence, not planning, for the Church reads the signs of the times in the light of the Gospel. (Gaudium et Spes, 4)

III. The Nature of the Papacy

The Ministry of Peter is not dependent upon marble, nor building in Rome, nor temporal sovereignty, nor the favor of emperors or media. It is a spiritual office, divinely instituted by Christ (cf. Matthew 16:18), exercised in service to unity and truth.

Canon law is sacred, yet it remains the servant of divine law, not its master. When the ordinary mechanisms for a legitimate, non-heretical papal election become impossible, provision may be made by the Pope or by legates duly authorized by him—for the Petrine office is founded not upon the will of men, but upon the Word of the Lord who said: ‘I have prayed for thee, that thy faith fail not.’ (Luke 22:32)

“Since to great Peter Christ our Lord gave the office of Chief Shepherd after entrusting him with the keys of the Kingdom of Heaven, to Peter or his successor must of necessity every novelty in the Catholic Church be referred.” St. Theodore the Studite, Letter to Pope Leo III

IV. The United Roman-Ruthenian Church as the True Successor

Now, We and our bishops, validly consecrated, Orthodox in doctrine, and all of us together, the faithful and the clergy of the Roman-Ruthenian Church and State, have by declaration of Rome become the true Successor of Peter. We hold this not by election, but by designation, with the full moral, theological, and sacramental justification. We are not bound to Roman marble, but to the office, to the succession, and to fidelity.

We, the Roman-Ruthenian Church and State, hold this even when there may be an occupying Church, modernist, powerful, apostate; who claims Our right and authority. Yet the Church becomes once more Apostolic not only in name, but in form: and whether or not it be wandering, or poor, or hated by the world, it nevertheless bears the marks of Christ.

“We are made as the refuse of this world, the offscouring of all, even until now.” 1 Corinthians 4:13

The primacy of Peter is not geographical—it is personal and institutional (Pastor Aeternus, First Vatican Council). The essence of the papacy is to preserve unity and Orthodoxy, not to possess property. The material visibility of the Church can be obscured temporarily, but her spiritual reality never disappears (Lumen Gentium, 8). In times of great crisis, extraordinary actions are not innovation but preservation. And thus, Our Holy Apostolic See, by its right of succession and its preservation of Orthodoxy, is the true visible head of all Latin Christians, in addition to all others under her sacred mantle of care. And in so doing, we have returned the core of the Latin Church to true and authentic Orthodoxy.

Furthermore, here the ecclesiastical body commonly known as the Vatican Church—equated with the modern Roman Catholic Church—must be acknowledged as a distinct and separate entity. While it retains certain external forms of tradition, it has, in substance, embraced innovations and theological developments incompatible with the Apostolic deposit of the Orthodox and Catholic faith. We refer to its pontiff as the Roman Pope in fraternal charity, but not as a recognition of doctrinal or canonical supremacy. Nor do We contest its use of the title "Bishop of Rome," for We do not claim that diocesan office ourselves. Rather, We affirm that the visible primacy of the Latin Orthodox tradition has, by divine providence and ecclesiastical necessity, passed in spirit and function to the United Roman-Ruthenian Church — which alone among the Apostolic Churches preserves the Latin patrimony free from the distortions of modernism. Our purpose is not rivalry, but fidelity; not to supplant, but to preserve and to heal.

And yet, the United Roman-Ruthenian Church is not a Latin Church in disguise, nor a revival of Roman centralism, but rather the providential continuation of Rome’s mission through Holy Rus’. It is an Eastern Roman Church with Latin heritage, rooted in the Orthodox soul of Ruthenia (Old Russia), bearing the spiritual patrimony of both Latin and Byzantine tradition, the Slavic legacy, and the inheritance of the undivided Church. Our apostolic mission is the integration of Eastern and Western heritage into the Orthodox fullness — not by syncretism, but by harmony — in the spirit of the ancient Pentarchy and conciliarity. Rome, in this sense, has found its renewal under Rome-Ruthenia, not by conquest or politics, but by providential realignment in truth. Indeed, the One, Holy, Apostolic, Orthodox, and Catholic Church is the one, indivisible Church of Christ, not by works of men, but solely because, by the grace of God expressed in the Passion of Christ, in the blood of the martyrs, and in the witness of the saints, the Church has preserved to this day this, its God-given mission.

V. To the Faithful

We speak now not merely to the powerful, but to all the faithful, to the clergy and faithful who still proclaim the Creed in a world that has forgotten how to kneel before God, who still maintain and profess the Orthodox faith. You are not alone. The Church is not dead. Whether we be many, and whether we be joined or scattered, we are the true Church.

VI. A Call to Faith

To those clergy who are not corrupted, but Orthodox, We say keep the faith. To bishops who know the truth, have the courage to act in justice. To all Churches, wounded by schism, yet noble in faith, let us join together, not in submission, but in fulfillment. To all the faithful: hold fast, teach your children, confess the truth. Do not follow the false teachings of the era, but stay with the timeless faith of Christ. Together this, with the blood of the martyrs and the power of the confessors, is the seed of this new spring.

VII. Conclusion

Let us remember that Orthodoxy is truth: truth handed down, preserved, and lived. And the truth does not cease to be true because some will not accept it. (St. John of Damascus) “To be Orthodox means to have the God-man Christ constantly in your soul, to live in Him, think in Him, feel in Him, act in Him.” St. Justin Popovichф

From the East, in Holy Rus', Peter has risen again — not in personal glory, but in the glory of Christ. We do not claim perfection. We claim only what was given to Us: the keys, the cross, and the promise that the gates of hell shall not prevail.

Celebration of the Principal Patronal Feast of the United Roman-Ruthenian Church and State Sts. Peter, Andrew, Stephen, and Mark

H.A.H. the Prince-Bishop of Rome-Ruthenia
gives the Apostolic Blessing for Orthodox Old 
Catholics in the Roman-Ruthenian Church
and State around the world.

By J. Du Bois

ROME-RUTHENIA 26 May 2025 (NRom)

This past Sunday, the United Roman-Ruthenian Church and Pontifical Imperial State celebrated, for the first time since its formal designation, the Principal Patronal Feast honoring Saints Peter, Andrew, Stephen, and Mark—the spiritual foundation of the Roman-Ruthenian mission and identity.

Held annually on the Sunday nearest to 28 May, this feast commemorates the date in 2023 when the jurisdictions that would become the modern United Roman-Ruthenian Church were formally united by papal bull. The alignment of Apostolic succession, Eastern and Western heritage, and imperial patrimony is embodied in this day, which now serves as the main spiritual and civic holiday of the Roman-Ruthenian Church and State.

H.A.H. Radislav I of Rome-Ruthenia signing
the bull to merge jurisdictions and establish
the modern United Roman-Ruthenian Church. 

The four Apostolic Patrons—Peter, first among the Apostles and keeper of the keys; Andrew, the First Called and founder of the Church of Rus’; Stephen, the Apostle, Archdeacon, and Protomartyr, defender of truth; and Mark, evangelist of the apostolic tradition and founder of the See of Aquileia—together represent the URRC’s apostolic heritage and calling to uphold unity, orthodoxy, and evangelic mission across the Christian world. The Roman-Ruthenian Church and State is the rightful temporal successor of St. Peter, carrying the historical and documented patrimony of Rome and Russia through St. Leo X, with full Orthodox and Catholic autocephalous authority — equal to the Vatican, Constantinople, and other Patriarchates. And, the Patriarchal succession of the United Roman-Ruthenian Church derives principally from the Russian Orthodox Patriarchs of Moscow, the Syrian Patriarchs of Bablylon, the Orthodox Patriarchs of America (Russian derivative), the Greek Patriarchs of Jerusalem, and the Western Patriarchate of Rome. The specific patriarchate of the United Roman-Ruthenian Church, known as the Catholicate of Rome-Ruthenia is not new, but is a continuing derivative of the principal patriarchal successors and part of the one original Church. (Read more about the Roman-Ruthenian papacy here.)

The day was marked by liturgical celebrations, prayers for unity among all Apostolic Christians, and official messages from the Pontifical Court. His Apostolic Highness Prince-Bishop Radislav I, Roman-Ruthenian Pope, offered a reflection on the Church’s continuing mission “to walk with the faithful as a father, servant, and brother in the fullness of Apostolic truth.”

This inaugural celebration underscores the unique calling of the URRC as the custodian of both Eastern and Western Christian legacies. In a world increasingly fractured by modernism, secularism, and forgetfulness of sacred tradition, the Roman-Ruthenian Church and State stands as a living bridge — not by conquest, but by providence.

“Through the witness of these holy Apostles, may we remain firm in the faith once delivered to the saints, and continue to shine as a beacon of unity in Christendom.” Radislav I 

The Coat of Arms of the Roman-Ruthenian Pope

By A. DiNardo

ROME-RUTHENIA 12 May 2025 (NRom)

Within the intricate heraldry of the United Roman-Ruthenian Church lies a tapestry woven with threads of ancient and spiritual meaning. The Lesser Arms of the Roman-Ruthenian Pope present the essential symbols of his spiritual and temporal office in a compact yet dignified form, suitable for both ceremonial and daily ecclesiastical use. (Learn more about the canonical development and spiritual foundation of the Roman-Ruthenian papacy — a title formally conferred in 2014 on the patriarchal office of the United Roman-Ruthenian Church — in this document published by the Pontifical Court.)

At the center, the armorial shield bears the black imperial double-headed eagle, each head crowned and turned outward, signifying the unity of East and West under a single apostolic witness — a reference to both Rome and Holy Rus’, and the continuity preserved in Orthodox and Old Catholic tradition. The eagle grasps in its talons the triple cross, emblematic of the Petrine ministry within the Roman-Ruthenian Church, and the orb, symbolizing the spiritual stewardship of Christendom. In the center of the eagle rests a smaller shield bearing the white eagle on a blue field, the personal arms of the Prince-Bishop.

Above the shield rises the Papal tiara in the Roman-Ruthenian form, symbolizing not only Petrine succession but also the spiritual sovereignty of the Holy Apostolic See. Behind the tiara are crossed the key of St. Peter and the sword of St. Mark, indicating the power to bind and loose, and the readiness to defend the faith in word and deed.

To either side, the arms are flanked by figures known in heraldry as supporters:

– On the viewer’s left, robed in red and bearing a flaming sword, stands St. Michael the Archangel, representing the Church Militant — faithful in struggle, vigilant in truth, and steadfast in sacrifice.

– On the right, clad in blue and holding the palm of peace, stands Holy Wisdom, depicted in feminine form, signifying the Church Triumphant — radiant in grace and adorned with the eternal reward of fidelity.

Together, these supporters embody both the Church’s earthly mission and its heavenly fulfillment.

This coat of arms is not merely an emblem of office, but a theological proclamation: that the Roman-Ruthenian Pope, the head of the United Roman-Ruthenian Church, bears both the cross and the crown, not for personal glory, but in the name of Christ and His Church — preserving what others have abandoned, and shepherding the faithful in truth, unity, and holy tradition.

A Humble Worker in the Vineyard of Our Lord – in the Church and in the World

Prince-Bishop Radislav (Rutherford) I of
Rome-Ruthenia addresses the campus at
the University of Minnesota Crookston.

M. Derosiers

ROME-RUTHENIA 10 May 2025 (NRom)

In a modest lecture hall at the University of Minnesota Crookston, students convened for lessons in business and behavioral science. Yet, unbeknownst to many, a man with soft eyes and crisp delivery, their professor held a distinguished role beyond academia: Supreme Pontiff of the United Roman-Ruthenian Church.

H.A.H. Prince-Bishop Radislav I of Rome-Ruthenia, Roman-Ruthenian Pope, also known in academia as Prof. Rutherford Johnson, taught courses in economics, finance, statistics, and sustainability at the University of Minnesota Crookston for almost a decade. Affectionately known by many students and colleagues as "Dr. Rutherford," he was well-respected for his dedication to students and helpful nature. Indeed, he always saw teaching as part of his mission of service to others. And now he continues his educational mission in online classrooms around the world where he can reach countless people who would not otherwise be able to study and improve their lives. It is a life-changing mission that he carries out in addition to the responsibilities of running a world-wide Orthodox and Old Catholic church of ancient origins.

The Roman-Ruthenian Pope, (Dr. Rutherford, as he was affectionately known),
engages with students at the University of Minnesota Crookston
on questions of economics, culture, and ethics. 

At Minnesota, and now online, he often appeared not in his white habit, but in suit and tie — part of his Church’s own tradition — blending academic rigor with moral insight. Students describe his classes as “rigorous,” “introspective,” and “life-changing.” Yet the syllabus is standard, as you might find at any secular institution: economic principles, market structures, behavioral models, risk assessment, sustainable business practices. It is only when the professor speaks of the 'why' beneath the 'what' that glimpses of the pontiff begin to surface.

His teaching seamlessly integrated discussions on profit with profound inquiries into justice, human dignity, and the purpose of work, prompting students to reflect deeply on the ethical dimensions of economics. It’s never preachy, and indeed students have commented on his remarkable tolerance for others to express their beliefs in class without fear. Yet, his lectures make students think about what they're actually building with their lives.

 The Roman-Ruthenian Pope at University of Minnesota Crookston
commencement, with Douglas A. Huebsch (University Board of Regents),
Dr. Mary Holz-Clause (Chancellor), and Dr. John Hoffman
(Vice Chancellor of UMC, later President of Bemidji State University).

And how did this happen? Always serving with the humility of his office, he applied like any other scholar. He holds a PhD in Applied (Agricultural) Economics (with a behavioral science focus) from the University of Kentucky, an M.S. in Economics and a B.S. with Honors in Applied Physics from Georgia Institute of Technology, and an A.L.M. in Sustainability from Harvard University Extension School. He even had graduate medical studies that formed part of the foundation for his later behavioral science track in economics. And through his time in academia, he was made a Fellow of the famed Royal Geographical Society in London, a Fellow of the University of Minnesota's Institute on the Environment, and received the ACBSP's Teaching Excellence Award. All, however, not for his own glory, but that of God.

Prince-Bishop Radislav in the habit of his
office of service to others, continuing a mission
of spiritual leadership rooted in Apostolic tradition..

For the Prince-Bishop himself, the move to teach as a clergyman was driven by necessity and conviction. “It is the duty of the shepherd,” he said, “to be among the sheep — not only in their moments of prayer, but in their studies, struggles, and questions about the world.”

While some may view the combination of ecclesiastical leadership and academic instruction as unconventional in modern secular universities, others see it as a revival of the historical tradition where clergy were integral to scholarly pursuits. One could even say it is a return to apostolic simplicity. Of course, clergy in the halls of academia is not strange, for the Church established the university system as we know it, and clerics on campus once was a common sight. Even Harvard started as a training ground for protestant clergy.

Prince-Bishop Radislav with Hon. Tom Vilsack, Secretary of Agriculture
of the United States at a special event on campus at the
University of Minnesota Crookston highlighting the pontiff's
continued service in global policy, education, and sustainability.

And in the United Roman-Ruthenian Church, they follow the ancient model of the apostles. Rather than necessarily living in a specified location, bishops go where they are called by mission. This applies to the Prince-Bishop as well. And, the presence of the Roman-Ruthenian Pope in academia evokes the image of St. Paul engaging with scholars in Athens, bridging faith and reason to illuminate eternal truths in contemporary settings.

Though he never hides his office, he rarely mentions it during class. Yet, students are aware. Some have followed him outside of class into deeper reflection; others are simply impressed by his intellectual clarity and moral steadiness. As the pontiff himself says, “Even in red shoes, the Gospel compels us to kneel beside the brokenhearted.” For his students, he remains a mentor. For the faithful he shepherds around the world, a pontiff. And for all, a living reminder that faith and reason are never truly separate.

Further Reading: 

The United Roman-Ruthenian Church

The Unique Roman-Ruthenian Papal Title & Ecclesiastical Succession

Church History Timeline

Church History

Canonical Status of the URRC

Two American-Born Popes: A Greeting from the Roman-Ruthenian Church

By A. DiNardo

ROME-RUTHENIA 09 May 2025 (NRom)

On the Election of His Holiness Leo XIV as Bishop of Rome

The United Roman-Ruthenian Church and Pontifical Imperial State of Rome-Ruthenia extends its prayerful goodwill and sincere Christian greetings upon the election of His Holiness Pope Leo XIV as Bishop of Rome. In the spirit of apostolic fraternity and ancient conciliar tradition, we pray that his tenure may be guided by wisdom, peace, and fidelity to the deposit of faith.

Coat of arms of H.A.H. Radislav I,
Roman-Ruthenian Pope — symbolizing
the sacred continuity of the Apostolic
and Imperial heritage of Rome and Rus’.

While headlines across the globe celebrate the Vatican’s first American-born Pope (meaning U.S.-born since Pope Francis was born in Argentina and therefore American), it is quietly remembered within the Roman-Ruthenian tradition that its own Apostolic Father, His Apostolic Highness the Most Holy Prince-Bishop Radislav I, Roman-Ruthenian Pope was likewise born on American soil — though his life and mission have long been rooted in a deeply Roman-Ruthenian cultural, ethnic, spiritual, and dynastic identity. His life and vocation remain shaped not by modern nationalisms, but by Holy Rus’ and ancient Christendom. (Learn more here.)   Far from being ‘American’ in the national or cultural sense, his vocation is grounded in sacred continuity — shaped not by modern nationalism, but by the legacy of Holy Rus’ and ancient Christendom. (Learn more about the Roman-Ruthenian papacy — a title formally conferred in 2014 on the patriarchal office of the United Roman-Ruthenian Church — and its unique origin here.)

The United Roman-Ruthenian Church, distinct in its Orthodox and Old Catholic heritage, maintains its own Apostolic succession and papal dignity, serving as a bridge between East and West and a guardian of traditional Christian unity in a fragmented age. And, neither the United Roman-Ruthenian Church nor the Roman Catholic Church are the only Churches with Popes. The Coptic Orthodox and Greek Orthodox Alexandrian Churches both have Popes, and their use of the title is actually older than the Vatican or the Roman-Ruthenian Church. 

Historical Timeline - Click for larger version.

Ad multos annos to the new Bishop of Rome, with every prayer for the fruitful leadership of the Roman Church and for all the faithful entrusted to his pastoral care.

What does a Christian Economy look like? New Encyclical points the way.

The following encyclical on the timeless principles of a Christian economy in the world was promulgated by H.A.H. Prince-Bishop Rutherford (Radislav) I of Rome-Ruthenia

 

RADISLAV PP. I

Encyclical: Toward a Christian Economy

4 May 2025

“And they had all things in common... and no one said that any of the things he possessed was his own.” — Acts 4:32

“Give me neither poverty nor riches… lest I be full and deny Thee.” — Proverbs 30:8-9

1. Toward a Christian Economy: The Orthodox Principle of Just Stewardship

The United Roman-Ruthenian Church affirms that the economy is not merely a mechanism of production and consumption, but a field of moral action and spiritual consequence. Economic structures, like all social arrangements, must be judged by whether they uphold the dignity of the human person, serve the common good, and reflect the justice and mercy of God.

The Church rejects both the materialist individualism of unrestrained consumer capitalism and the dehumanizing collectivism of state technocracies, socialism, and communism. These two categories of systems, though in ideological opposition, share a common root in secularism and a disordered view of the human person — either as a mere producer and consumer, or as a cog in an impersonal bureaucratic machine.

2. The Orthodox of Distributism: A Path of Shared Stewardship

Following the wisdom of the Holy Fathers, Orthodox and Catholic practice, and the witness of the early Christian community, we advocate for an Orthodox Distributist Model — an economy in which the means of production (e.g., land, tools, crafts, small businesses) are widely and justly distributed, not concentrated in the hands of the few (whether oligarchs or state planners). This vision:

· Affirms private property as a natural good, when exercised with responsibility and service to others;

· Encourages family and local enterprise, agrarian and artisanal production, and cooperatives;

· Condemns exploitative debt, usury, and monopolistic control, which enslave persons and communities;

· Calls for subsidiarity, wherein decisions and resources remain at the most local and humane level possible;

· Exalts labor, not as a commodity, but as a sacred participation in God’s creative work;

· Demands just wages, not merely for survival, but for a life of dignity and spiritual flourishing;

· Upholds hospitality and almsgiving, not as charity alone, but as justice owed to the poor and stranger.

     This model does not idolize the market nor submit to central planning, but seeks an integrated economy of persons and communities, grounded in the ecclesial vision of communion and stewardship. It recognizes legitimate roles for markets and for governance — so long as both are accountable to moral truth and oriented toward human and spiritual good.

3. On Trade and the Bonds of Neighborly Exchange

Orthodox Old Catholic economic teaching, rooted in the commandment to love one’s neighbor, affirms that international trade is not merely economic but moral. It is a form of extended community between peoples, for we are all joined in Christ, even across ever-fluid political borders.

Healthy trade builds mutual respect, peace, and interdependence rightly ordered. While the Church recognizes that modest tariffs and trade policies may serve as tools of negotiation or protection in rare and specific circumstances, they must never become instruments of vengeance, isolation, nativism, or nationalistic pride. Blanket or erratic tariff regimes harm both producers and consumers, distort the natural bonds of mutual provision, and often punish the poor. Rather than economic warfare, we advocate for ethical and cooperative trade, fair pricing, and solidarity with nations striving to develop their own local economies in dignity and peace. As St. John Chrysostom teaches, “The rich exist for the sake of the poor, and the poor for the salvation of the rich.” So, therefore, must nations relate to one another with humility and justice.

4. Against the Polarization of Economic Discourse

Orthodox Old Catholic social witness calls us away from the false idols of political extremism, whether from the populist right or the technocratic left. The economic life of a nation must not become a battleground for ideological absolutism, but a field of discernment, stewardship, and charity. When political factions weaponize the economy, reducing complex human realities to slogans, tariffs, or central planning, they obscure the deeper truths of justice, community, and personal dignity. The Orthodox vision, grounded in the Incarnation and the life of the Church, calls for economic discourse rooted not in party allegiance, but in the Gospel’s demand for mercy, truth, and the well-being of all, especially the poor and the vulnerable.

5. A Moral Alternative for a Fractured World

In the face of increasing global inequality, ecological degradation, and spiritual alienation, we call upon the Christian faithful around the world, and upon parishes and institutions to:

· Support and invest in local economies, especially Orthodox farmers, tradespeople, and artisans;

· Develop credit unions and cooperative ventures grounded in Christian ethics;

· Advocate for policies that decentralize economic power and property, protect workers, and restore appropriate rest;

· Resist both the idolatry of wealth and the false salvation of state technocracy and socialism.

Our Lord taught us not to store up treasures on earth, but to seek first the Kingdom of God. Yet it is precisely in our daily economic choices — how we work, trade, save, and share — that this Kingdom begins to be made manifest.

Indeed, in Christian tradition, the Righteous Joseph the Betrothed is honored as the humble guardian of the Bogomater and the earthly protector of our Lord Jesus Christ. As a carpenter by trade, he exemplifies the sanctification of daily labor when offered in faith and obedience to God. His life reminds us that honest work, however simple or hidden, can become a means of grace and service when carried out in love, humility, and devotion. Through St. Joseph’s quiet diligence and unwavering care, he fulfilled his vocation with integrity, embodying the dignity of human labor in harmony with God’s providence. Thus Christians may rightly look to the Righteous Joseph as a patron and intercessor for all who work with their hands, provide for their families, and seek to live faithfully in the midst of their vocations.

May Saint Joseph the Righteous, the Holy Wonderworkers and Unmercenaries Cosmas and Damian, and Saint Basil the Great intercede for us, that we may build an economy not of greed or control, but of mercy, order, and truth.

Радислав Пп. I

Prince-Bishop Invests Duke and Duchess of Lower-Silesia in Pontifical Dynastic Orders

A. Hernandez

ROME-RUTHENIA 1 May 2025 (NRom)

In a ceremony filled with reverence and history, His Apostolic Highness the Most Holy Prince-Bishop Radislav (Rutherford) I, Pope-Catholicos of Rome-Ruthenia, invested Their Most Serene Highness Prince Paul and Princess Heide Gulgowski-Doliwa, Duke and Duchess of Lower-Silesia (Glogau) with sacred and noble honors of the Roman-Ruthenian Church and State.  This occasion took place in the Oratory of St. George, the private chapel of the Apostolic Household. The Duke and Duchess were born in Germany and are representatives of an ancient noble family of the Holy Roman Empire and Russian Empire. 

The atmosphere in the chapel was imbued with an air of solemn dignity. Not merely a formal event, the investiture was a poignant celebration of faith, commitment to service, and enduring bonds of friendship.

L-R: H.A.H. the Apostolic Princess of Rome-Ruthenia, H.A.H., H.M.S.H. the Duke of Lower-Silesia (in the uniform of a Vice Admiral of the Pontifical Ruthenian Naval Guard), and H.M.S.H. the Duchess of Lower-Silesia

The Aquiline Order of Christ

H.M.S.H. the Duke was honored with the highest order of the Roman-Ruthenian Church and State, the Supreme Roman-Ruthenian Aquiline Order of Christ. It is always awarded jointly with its co-honor, the rank of Bailiff of the Pontifical Order of the Eagle. 

Insignia a Knights of Christ as a Bailiff of the Pontifical Order of the Eagle. 

This joint honor recognizes a life dedicated to faithful service, historical preservation, and noble tradition, embodying the core principles of the Christian tradition and the rich aristocratic heritage that has been nurtured over centuries. This includes the Duke's commitment to the Christian faith and his role in promoting its values, and his contributions to preserving and enhancing the noble traditions, making him a key figure in the history of the Church and State. The Duke, a retired senior officer of the U.S. Army, later held the third highest office of the U.S. Coast Guard Auxiliary. He also has consistently worked towards fostering unity within the Church, reflecting the principles of love and fraternity that are central to Christian doctrine and practice.

The grand collar chain and badge of the Aquiline Order of Christ.

Grand cordon (sash) of the Order of Christ.

The Order of Sts. Anne and Alexander Nevsky

H.M.S.H. the Duchess was equally honored, being invested as a Dame Grand Cross of the Religious and Military Order of Saints Anne and Alexander Nevsky. That rank of the order is always awarded jointly with a second order, Dame Grand Cross of the Pontifical Order of the Eagle.  This distinction is a testament to her exemplary dignity, grace, and cultural stewardship, which over the years have greatly enriched the broader Christian and nobiliary world. The Duchess’s service and dedication exemplify the ideals of nobility and grace. Her work to promote cultural heritage and her support of Native American culture have made a significant impact on the community at large. The Duchess has been a constant advocate for the values of compassion, charity, and service on a global stage.

The grand cordon (sash) of the Religious & Military Order of Saints Anne and Alexander Nevsky

A Ceremony Rich in Tradition

The ceremony was conducted in accordance with ecclesiastical traditions, reflecting the deep historical roots of the United Roman-Ruthenian Church. It was a moment where history, faith, and tradition came together, a reminder of the true significance of such honors. 

The ceremony began with an oath of Christian service. Then, in ancient orthodox tradition, the pontiff anointed the Duke and Duchess with the Holy Chrism, one of the three sacred oils. 

The Duchess is anointed with the Holy Chrism.

Following that was the ancient tradition of dubbing with the sword. Since the Duke and Duchess both are high officers in the Pontifical Walsingham Guard, the Roman-Ruthenian Pope used the "mameluke" sword of the Guard for the ceremony. He tapped the Duke with the sword three times, on the shoulders and the top of the head, in the name of the Holy Trinity. He then placed the elegant and grand collar chain of the order on the Duke.

The dubbing of H.M.S.H. the Duke as a Knight of Christ,
while H.M.S.H. the Duchess looks on.

Then the Duchess was invested to the Order of Saints Anne and Alexander Nevsky. By tradition, the sword is not used, but the sign of the cross is made over the new Dame of the order. Likewise the insignia, the badge of the order pendant from a purple sash, was placed on the Duchess.

H.A.H. Hanna Alexandrovna, Apostolic Princess of Rome-Ruthenia, with H.M.S.H. Princess Heide, Duchess of Lower-Silesia, wearing the purple sash of a Dame Grand Cross of the Order of Saints Anne and Alexander Nevsky. The Order, named in honor of the Apostolic Princess, bears the patronal saints linked to her given name and patronymic, reflecting both spiritual and dynastic heritage.

The ceremony continued with other rights and prayers. It concluded with the pontiff taking the formal pastoral staff (known as the ferula) and the hand blessing cross to impose the final blessing. 

H.A.H. the Prince-Bishop and H.M.S.H. the Duke of Lower-Silesia (in the church mantle and collar chain of the Order of Christ), following a private meeting at the Apostolic Household. The occasion marked continued fraternal collaboration between the Pontifical Court and the Ducal House, affirming shared commitments to sacred tradition, nobiliary heritage, and Christian unity.

Symbolism of Shared Commitment

These honors are more than just titles and insignia. They represent a legacy of dedication to sacred values, historical continuity, and the noble duty of service. The Duke and Duchess of Lower-Silesia stand as exemplary figures, embodying the principles of faith and service that have guided Christendom through centuries of transformation. With the weight of such honors comes responsibilities. And so the Duke and Duchess are ambassadors of the Christian faith, tasked with fostering unity and goodwill in an ever-evolving world.