New Pontifical Majordomo Appointed to the Pontifical Court

H.E. Marquis Hunter Lisle of Orsha
Pontifical Majordomo

By Staff

ROME-RUTHENIA 14 September 2026 (NRom)

The office of Pontifical Majordomo, one of the Palatine offices of the Pontifical Court and charged with leadership of the Chancery of the Apostolic Household, has recently passed to a new incumbent.

On 10 September 2026, H.R.S.H. Floyd Jack, Prince of Friuli and Chíquiza submitted to His Apostolic Highness the Most Holy Pope Radislav I of Rome-Ruthenia a request to retire from the offices of Pontifical Majordomo, Commander of the Pontifical Airborne Guard of Honour, Pontifical Aide-de-Camp, and his commissions in the Air and Naval Guards. Having considered the petition, His Holiness granted the requested permission, effective 14 September 2026. Prince Floyd served as Pontifical Majordomo from 2022 to 2026.

Prince Floyd Jack,
outgoing Majordomo

His Holiness has appointed H.E. Marquis Hunter Lisle of Orsha to succeed Prince Floyd as Pontifical Majordomo, effective 14 September 2026. The Marquis has served in the Church for many years. A prominent businessman, he is also highly involved in charitable and humanitarian service. He holds the Most Holy Pontifical Orders of Christ and the Eagle, the highest honor of the Roman-Ruthenian Church and State, is a member of the Noble Company, the Master of the Horse in the Pontifical Walsingham Guard, and hold various other distinctions. In the Pontifical Court, he was previously a Pontifical Parafreniere.

As Pontifical Majordomo, Marquis Lisle assumes one of the historic Palatine offices of the Pontifical Court and the corresponding responsibility for leadership of the Chancery of the Pontifical & Imperial Household (also known as the Apostolic Household). The office serves within the immediate institutional life of the Apostolic Household and assists in maintaining the order, dignity, continuity, and proper administration of the Household of the Roman-Ruthenian Pontiff.

The Holy Apostolic See extends its congratulations and good wishes to Marquis Lisle upon assuming this responsibility and looks forward to his service in support of the Apostolic Household and the wider mission of the Church.

Christian Service Within the Apostolic Church

Such transitions are good times to reflect upon the meaning of Christian service.

Christian service is fundamentally a vocation under God, but within the visible Church such vocation is discerned and exercised within the ecclesiastical order established by Christ for the governance of the faithful. The Holy Spirit was given by Christ to the Church, and the authority entrusted by Christ to the Apostles continues through the Apostolic ministry of the Church. For this reason, personal prayer, conviction, and spiritual discernment have always held an honored place in Christian life, while the interpretation, meaning, and ecclesiastical consequences of such discernment remain subject to the proper authority and order of the Church. A claimed prompting from God is not self-validating, nor does personal conviction of divine guidance by itself supersede the ecclesiastical order through which the Church discerns and governs.

The hierarchy established by Christ continues to exercise its ministry and authority in His Name today. Within that Apostolic order, Christians are deployed to service not in isolation from the Church, but in communion with her and in obedience to the lawful authority entrusted with her governance. Personal discernment may lead a Christian to seek a new form of service, just as it may lead one to seek release from responsibilities previously undertaken; but where ecclesiastical office is concerned, that discernment finds its proper expression within the order of the Church.

Personal discernment and ecclesiastical obedience are therefore not opposing principles, but complementary dimensions of life within the Apostolic Church. The individual brings prayer, conscience, gifts, and discernment; the Church, exercising the authority entrusted to her, discerns and orders their ecclesiastical expression. In this way, Christian service remains at once personal and ecclesial—freely offered to God and faithfully exercised within the order of His Church.

One Office, Two Dimensions: Understanding Petrine Governance in the United Roman-Ruthenian Church

H.H. Pope Radislav I of Rome-Ruthenia

By M. Derosiers

ROME-RUTHENIA 11 September 2026 (NRom)

For some Christians, the name of St. Peter immediately brings to mind Rome; for others, Antioch. Indeed, more than one ecclesiastical tradition today understands itself as preserving a Petrine succession or inheritance.

Within the United Roman-Ruthenian Church, the Eastern Roman Church with Latin heritage, Petrine authority is understood in a particularly comprehensive way. Its Supreme Pontiff, His Apostolic Highness the Most Holy Pope Radislav I of Rome-Ruthenia, stands within both a jurisdictional Petrine succession and a temporal Petrine succession. These are distinct dimensions of an inherited office, and together they help explain the distinctive governance of the Roman-Ruthenian Church.

The distinction is important. Spiritually and jurisdictionally, the Roman-Ruthenian Church preserves a Latin Orthodox succession of the Petrine office within its own autocephalous jurisdiction. At the same time, it preserves a temporal patrimony historically associated with St. Peter and the Roman papacy. Neither should be confused with the Church's patriarchal succession or several lines of sacramental apostolic succession through episcopal consecration.

Here “Latin Orthodox” denotes the Church's Western and Roman ecclesiastical inheritance rather than an exclusively Latin liturgical identity. The principal Roman-Ruthenian rite is the Gallo-Russo-Byzantine Rite, based principally upon the Divine Liturgy of St. John Chrysostom while incorporating elements of the historic Tridentine tradition; the Church also preserves other Eastern and Western rites.

Understanding these distinctions makes the structure—and the historical continuity—of Roman-Ruthenian papal governance considerably easier to understand.

The Latin Orthodox Petrine Succession

St. Peter the Apostle

The Petrine succession of the United Roman-Ruthenian Church is principally jurisdictional. It is distinct from the Church's several lines of apostolic succession through episcopal consecration, which provide sacramental continuity with St. Peter, St. Andrew, and other Apostles.

The Latin Orthodox Petrine succession concerns something more particular: the transmission and exercise of the Petrine office within a distinct ecclesiastical jurisdiction.

The Church traces this jurisdictional succession through the historic Roman line. In the modern period, that common Petrine inheritance is expressed through distinct jurisdictions: the Roman Catholic succession continuing within the Roman See, the ancient Petrine inheritances associated particularly with Antioch, and the Roman-Ruthenian, or Latin Orthodox, succession continuing within the United Roman-Ruthenian Church.

For Rome-Ruthenia, an important modern point in that history came in 2014 with the ecclesiastical recognition of the present Prince-Bishop of Rome-Ruthenia as Coadjutor of the Roman Pope, together with full papal authority within his own jurisdiction. This entered an already-existing ecclesiastical inheritance and contributed to the development of the present form of Roman-Ruthenian governance.

Accordingly, the Roman-Ruthenian Petrine succession is not presented merely as episcopal ancestry. It is understood as a jurisdictional continuation of Petrine authority within the autonomous Latin Orthodox ecclesiastical body in which that authority was received.

This jurisdictional inheritance also explains why the antiquity of the United Roman-Ruthenian Church cannot be measured simply from the dates upon which its present name, administrative structure, or constituent bodies assumed their contemporary form. Ecclesiastical institutions throughout Christian history have developed, united, divided, reorganized, and adopted new forms of governance while preserving the jurisdictions and offices from which they descend.

In the Roman-Ruthenian understanding, therefore, the Church is not a modern ecclesiastical body possessing merely an ancient episcopal genealogy. Through jurisdictional succession, it inherits the continuity of an ancient ecclesiastical office and jurisdiction dating to 33 AD and is therefore a distinct and unbroken continuation of the original Christian Church. Its contemporary institutional form expresses that inheritance; it does not create it.

This is why the distinction between sacramental and jurisdictional succession is fundamental. Apostolic succession answers the question, “From whom were its bishops consecrated?” Jurisdictional succession answers the different question, “What ecclesiastical authority and office does this Church continue?” In Rome-Ruthenia, the answer to the latter reaches through its Latin Orthodox Petrine inheritance into the ancient Petrine Church itself.

The Church's published succession of Supreme Pontiffs illustrates this understanding directly. The historic succession from St. Peter is presented as a common Petrine inheritance, after which the contemporary lines are shown in parallel: the Roman-Ruthenian Latin Orthodox succession, presently represented by Pope Radislav I, and the continuing Roman Catholic succession of the Roman See by the Vatican.

Mar Ignatius Peter III, Syrian Orthodox
Patriarch of Antioch, successor of
St. Peter and direct Patriarchal
ancestor of the modern
Roman-Ruthenian Church

Parallel Petrine inheritances are not foreign to the wider history of Apostolic Christianity. St. Peter's ministry has never been associated historically with Rome alone. Antioch likewise traces its apostolic foundation to Peter, and several contemporary churches preserve successions associated with that ancient Petrine See. Alexandria, meanwhile, preserves within Orthodoxy its own ancient papal title.

The Roman-Ruthenian succession belongs within this broader apostolic landscape, in which more than one jurisdiction may preserve a Petrine inheritance without thereby becoming the same jurisdiction or exercising the same ecclesiastical office.

For this reason, the Supreme Pontiff of the United Roman-Ruthenian Church is described as the Latin Orthodox successor of St. Peter. The description refers not simply to episcopal descent from the Apostles, but specifically to the Petrine ministry understood to have been received jurisdictionally and continued within the Roman-Ruthenian Holy Apostolic See.

Sergei, Patriarch of Moscow, one of
the Patriarchal ancestors of the
United Roman-Ruthenian Church, as
well as a prominent figure in
its Apostolic succession

This jurisdictional succession exists alongside a much broader sacramental inheritance. Roman-Ruthenian bishops possess apostolic successions derived through both Western and Eastern Churches, while the Church's patriarchal ancestry incorporates Roman, Russian, Syrian, Greek, American, and other traditions.

The distinction may therefore be stated simply: Apostolic succession provides sacramental continuity from the Apostles. The Latin Orthodox Petrine succession provides jurisdictional continuity of the Petrine office within Rome-Ruthenia.

Together they form the ecclesiastical foundation of Roman-Ruthenian papal governance.

The Temporal Succession of Peter

Pope St. Pius IX, known as the
Pope King, he was the last
governing sovereign
of the Papal States

The second dimension is temporal.

For centuries, the historic Roman papacy possessed not only ecclesiastical jurisdiction but a temporal patrimony. Roman Pontiffs governed territories, exercised sovereign prerogatives, and possessed temporal dignities that became intertwined with the political and cultural inheritance of Christian Rome.

The United Roman-Ruthenian Church understands part of this historic temporal inheritance to have passed into its custody through historical succession, including its direct succession from Pope St. Leo X, the interconnected inheritance of the Holy Roman world, and subsequent acts of recognition and transmission.

This temporal succession must be distinguished from both sacramental apostolic succession and ordinary ecclesiastical jurisdiction.

The Church's published temporal succession records St. Leo X within this inherited line and follows the Roman sequence into the modern period. It records St. John Paul II's relinquishment of the broader temporal claims of the Roman Papacy apart from Vatican City, followed by St. Benedict XVI's relinquishment of the patriarchal office, and identifies Pope Radislav I as the succeeding bearer of the Roman-Ruthenian temporal inheritance. Importantly, Rome-Ruthenia makes no claim to Vatican City, whose sovereignty remains with the modern Roman Pontiff.

Thus, the expression “temporal successor of St. Peter” has a specific meaning in Roman-Ruthenian usage. It refers to custody of the historic non-sacramental patrimony associated with the Petrine office—its sovereign, dynastic, cultural, heraldic, and temporal inheritance.

That patrimony is joined within Rome-Ruthenia to the historic inheritance of Ruthenia, or Old Rus', giving the Pontifical Imperial State of Rome-Ruthenia its distinctive name and character.

One Office, Two Dimensions

Roman-Ruthenian papal governance becomes considerably clearer when these dimensions are viewed together. 

Spiritually and jurisdictionally, the Roman-Ruthenian Pope stands within the Church's Latin Orthodox Petrine succession and exercises the Petrine ministry within the United Roman-Ruthenian Church.

Temporally, the Supreme Pontiff serves as custodian of historical patrimony inherited through the Roman and Ruthenian successions.

These do not constitute two competing pontiffs or two separate rulers. They are distinct dimensions united in one Roman-Ruthenian office.

The Roman-Ruthenian Pope therefore holds what the Church understands as a sacred trust. As visible head of the Church, he safeguards its apostolic ministry and embodies its Petrine and patriarchal governance. As Prince-Bishop and temporal custodian, he also preserves an historical patrimony inherited through the Roman and Ruthenian traditions.

This is one reason Roman-Ruthenian governance cannot be understood adequately simply by comparing its offices with the administrative structure of another contemporary church. Its constitution reflects an older conception of Christian governance in which apostolic, patriarchal, jurisdictional, and temporal inheritances can converge within a single ecclesiastical office.

Nor does the present organizational form of the United Roman-Ruthenian Church constitute the beginning of those inheritances. Names, constitutions, administrative arrangements, and institutional structures belong to particular periods of history. Succession is what carries an office and jurisdiction through those changes.

The contemporary Church therefore understands itself not as having recreated an ancient institution, but as continuing inherited ecclesiastical authority as a continuation of the original Christian Church in its present Roman-Ruthenian form.

Custodia Petri — The Custody of Peter

At the heart of Roman-Ruthenian Petrine governance is the principle of custodianship.

Custodi Petri
Art by PGP Media

The keys of St. Peter signify not merely dignity, but responsibility: the preservation of the Apostolic faith, continuity of ecclesiastical ministry, and faithful custody of the spiritual and historical patrimony entrusted to the Church.

Within Rome-Ruthenia, that responsibility is expressed through three related but distinct forms of continuity.

Apostolic succession provides sacramental continuity of the episcopate from the Apostles.

The Latin Orthodox Petrine succession provides jurisdictional continuity of the Petrine office within the Roman-Ruthenian Church.

Temporal succession preserves the historical temporal patrimony associated with St. Peter, the Roman papacy, and the wider Roman-Ruthenian inheritance.

The office of Pope and Prince-Bishop of Rome-Ruthenia brings these inheritances together. Sacramentally, its present holder stands within the broader apostolic succession of the Church. Spiritually and jurisdictionally, he stands within its Latin Orthodox Petrine succession. Temporally, he serves as custodian of the historical Petrine patrimony preserved within the Pontifical Imperial State of Rome-Ruthenia.

This is the meaning of the Roman-Ruthenian principle Custodia Petri — the Custody of Peter.

Christian history has repeatedly witnessed jurisdictions divide, institutions develop, churches unite, empires disappear, borders shift, and ecclesiastical structures assume new forms. Succession is one of the principal means by which continuity is maintained through such changes. In the Roman-Ruthenian understanding, what passes through succession is not merely a collection of names and titles, but office, responsibility, patrimony, jurisdiction, and inherited authority.

The distinction is consequently central to understanding the Church itself. Ancient apostolic orders demonstrate sacramental continuity. Ancient traditions demonstrate historical continuity. But jurisdictional inheritance establishes institutional continuity: the living connection between a contemporary ecclesiastical body and the office and authority it succeeds.

In the United Roman-Ruthenian Church, that continuity is embodied today in Pope Radislav I: Latin Orthodox successor in the jurisdictional Petrine line, apostolic successor through the episcopate, temporal successor to the historic Petrine patrimony, and custodian of the Roman-Ruthenian Apostolic tradition.

Holy Apostolic See releases new Manual of the Roman-Ruthenian Curia

By M. Derosiers 

ROME-RUTHENIA 9 September 2026 (NRom)

The Holy Apostolic See of Rome-Ruthenia promulgated on Sept. 9 the Manuale Curiae Romano-Ruthenicae, a comprehensive manual setting out norms for service, conduct, precedence, discipline and administration within the Roman-Ruthenian Curia, Pontifical Court and Apostolic Household. The new manual is the product of extensive work over time to gather, organize and clarify principles already governing curial and household service. Rather than introducing a new philosophy of ecclesiastical administration, it draws together traditional standards of fidelity, obedience, discretion, proper hierarchy, personal conduct and responsible exercise of office in a single reference intended for practical use.

Its 21 sections address matters ranging from rank and obedience, confidentiality, dress and protocol to office work, financial integrity, public speech, ceremonial practice, promotion, discipline and the duties of officials during a vacancy of the Holy Apostolic See. The manual also applies these longstanding principles to contemporary circumstances, including electronic records, passwords, remote work and secure communications.

A recurring principle throughout the document is that proximity to authority does not itself confer authority. Officials are instructed to respect the competence of their offices, established channels of administration and the distinction between personal access and jurisdiction. The manual likewise stresses that ecclesiastical dignity is a responsibility rather than a personal possession or means of advancement.

In this sense, the promulgation represents not the creation of a new system but the codification and convenient presentation of an existing tradition of curial service. By bringing those principles together in one document, the Holy Apostolic See has sought to provide clergy and lay officials alike with a clear and readily accessible guide for the faithful, orderly and dignified exercise of their duties. The manual concludes by describing curial office as a trust exercised for the honor of God, the good government of the Church and State, and the assistance of the Sovereign Pontiff.

The full text is available here. 

Four Clergymen named Fellows of the Pontifical College of Chaplains

A. DiNardo

ROME-RUTHENIA 20 July 2026

New honor of the United Roman-Ruthenian Church recognizes sustained and meritorious service in chaplaincy, spiritual care, humanitarian ministry, and related pastoral fields

The Pontifical College of Chaplains of the United Roman-Ruthenian Church has announced the first recipients of its newly established fellowship, an honor recognizing distinguished service in chaplaincy, spiritual care, institutional ministry, and related works of mercy. His Holiness the Roman-Ruthenian Pope conferred the first four fellowships upon the Rev. Elliott Francis, TOR Mar; the Rev. Archpriest Guy Mackey, OPA; and H.Ill.H. the Most Rev. Peter McInnes. A fourth fellowship was awarded posthumously to H.E. the Rt. Rev. Archabbot Anthony Giunta, TOR Mar. The four recipients are the inaugural members of the College and may use the postnominal letters FPCCh.

Example of the 16"x20" brevet issued to
Fellows of the Pontifical College of Chaplains.

Established as a collegiate body of the United Roman-Ruthenian Church, the Pontifical College of Chaplains recognizes people who have rendered significant, sustained, or meritorious service in chaplaincy and associated pastoral fields. These areas include spiritual care, institutional ministry, humanitarian service, veterans’ ministry, emergency response, and bereavement support.

Archabbot Giunta’s ministry included service as a hospital, police, sheriff’s department, fire service, and United States Coast Guard chaplain. The posthumous honor recognizes the breadth of his pastoral work among people facing illness, danger, bereavement, public emergencies, and the particular demands of uniformed service.

Admission to the College may be granted by petition, nomination, or appointment. The College has a single grade of membership: Fellow of the Pontifical College of Chaplains. And, although established within the United Roman-Ruthenian Church, the fellowship is not restricted to people serving within its canonical structure. Recipients may also belong to other Christian churches, reflecting the frequently ecumenical nature of chaplaincy and institutional pastoral care.

Fellows may include clergy and members of religious orders. The College’s statutes nevertheless maintain a distinction between fellowship and the ecclesiastical office of chaplain. The title and function of “Chaplain,” in the proper ecclesiastical sense, remain reserved for members of the clergy.

The College may also recognize religious and laypeople whose work supports or closely accompanies chaplaincy. These may include Religious Sisters in Pastoral Service and Laymen or Laywomen in Pastoral Service who are qualified and active in spiritual care, humanitarian assistance, institutional visitation, bereavement ministry, veterans’ support, emergency-response service, or similar works. Their admission as Fellows recognizes the importance of their contributions without implying that they hold the ecclesiastical title or office of chaplain.

The establishment of the fellowship draws attention to forms of ministry that are often conducted away from the public eye. Chaplains and pastoral-care workers routinely serve in hospitals, hospices, military and veterans’ institutions, law-enforcement agencies, fire departments, emergency-response organizations, correctional settings, and other environments in which individuals and families may be experiencing crisis, trauma, loss, or profound uncertainty. 

Through the fellowship, the Pontifical College of Chaplains seeks to honor both formal chaplaincy and the wider network of pastoral and humanitarian service that supports people during some of the most difficult moments of their lives. The inaugural appointments of Francis, Mackey, McInnes, and Giunta establish the foundation of the new College and its stated commitment to recognizing sustained service, pastoral dedication, and works of mercy across ecclesiastical and institutional settings.

Pontifical Roman-Ruthenian Institute of Heraldry Grants Coat of Arms to Andreas Andreas Stephan Wagner II, Viscount of Belhaven, Baron of Patrixbourne

Pontifical Roman-Ruthenian Institute of Heraldry Grants Coat of Arms to Andreas Andreas Stephan Wagner II, Viscount of Belhaven, Baron of Patrixbourne, Member of the Roman-Ruthenian Nobility Association. 

Is the UN Biased Against Traditional Religion? The URRC's Experience

By M. Derosiers 

NEW YORK 11 July 2026 (NRom)

The United Roman-Ruthenian Church has been an organization in special consultative status with the United Nations Economic and Social Council (ECOSOC) since 2019. In that role, it regularly participates in meetings and provides invited statement on matters of world importance. Recently, the Church's UN representatives submitted an invited statement for the 2026 ECOSOC High-Level Segment. This statement focused on the need for ethical frameworks in the SDG implementation process and spoke of the role religious organizations should play. The statement was rejected by the UN staff. 

Below is copied the statement, the rejection issued by the ECOSOC staff, the Church’s response, and the subsequent reply that did not address the substance of its objection.

The Church’s statement expressly addressed the 2030 Agenda and the ethical, social, institutional, technological, and environmental framework necessary for transformative and coordinated implementation of the Sustainable Development Goals. The stated reason for rejection — that the submission was not focused on the annual theme — is therefore difficult to reconcile with the text itself.

Viewed together with periodic prior rejections of religiously grounded submissions, the continued failure to update the Church’s recognized legal name despite repeated documentation, vague demands for unspecified “correct documents,” and the absence of substantive responses to requests for clarification, this record raises serious concerns regarding systemic bias against traditional religious perspectives within the participation process.

Readers may review the complete documents below and reach their own conclusions.

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2026 session
13 - 16 July 2026
ECOSOC High-Level Segment

Objective 

This statement is submitted by the Holy Apostolic See of the United Roman-Ruthenian Church in the context of ongoing deliberations on the 2030 Agenda for Sustainable Development. Speaking on behalf of His Holiness the Roman-Ruthenian Pope, we offer a perspective founded on longstanding moral and social tradition concerning the dignity of the human person and the foundations of authentic development. We present these reflections as a contribution to advancing a vision of development that is integral, just, and ordered toward the true flourishing of all.

Statement

Flowing from the perennial social doctrine and living Tradition of the Church, the Holy Apostolic See of the United Roman-Ruthenian Church, on behalf of His Holiness the Roman-Ruthenian Pope, affirms that authentic development must be integral, promoting the dignity of the whole human person, body and soul, created in the image of God, and the flourishing of every community. Economic, social, and environmental policies cannot be considered in isolation from moral law and natural order, which safeguard human dignity and the common good.

We emphasize that the family, founded upon the sacrament of marriage, is the fundamental unit of society and the primary agent of sustainable development. Policies that strengthen family stability, protect life at all stages, and uphold parental rights in education are essential to long-term social and economic resilience. Development strategies that neglect these risk undermining the very communities they seek to support.

In advancing the 2030 Agenda, we urge renewed commitment to subsidiarity, solidarity, and authentic communion among persons and communities. Local communities, faith-based organizations, and civil society actors possess irreplaceable knowledge and capacity to address poverty, inequality, and environmental challenges. Their role should be strengthened through just and equitable partnerships.

We call for an ethical framework to guide technological progress. While innovation can serve the common good, it must remain ordered towards truth and never instrumentalize human life, diminish moral responsibility, or reduce the human person to an object of efficiency, manipulation, or control.

Care for creation flows from reverence for the Creator and recognition of the world as a gift. Environmental action must therefore respect the legitimate needs of developing nations and the poor.

Lasting transformation requires structural change alongside moral and spiritual renewal grounded in truth, justice, and charity. Without this, efforts toward sustainable development will remain incomplete. We stand ready to collaborate with Member States and stakeholders in promoting a vision of development that is built on justice and the dignity of every person.

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UN ECOSOC Rejection Email: 

Thank you for submitting a written statement for the 2026 High-level Segment of the Economic and Social Council (ECOSOC). We regret to inform you that we were unable to submit your statement to ECOSOC, as the content was not focused on this year’s theme which is: Transformative, equitable, innovative and coordinated actions for the 2030 Agenda for Sustainable Development and its Sustainable Development Goals for a sustainable future for all, and the theme of the general debate: Delivering better: accelerating urgent and transformative action to achieve the SDGs by 2030.

We hope you will consider contributing to the ECOSOC High-level Segment in the future. In that perspective, we strongly encourage you to tailor any future statement to the intergovernmental body you are contributing to, and in the case of ECOSOC, to focus on its annual main theme, as per the guidance provided in the open call for statements launched for all NGOs in consultative status. As the rationale for seeking views from the NGO community lies in its capacity to provide information and recommendations from the grass root level and in various areas of technical expertise, ECOSOC is expected to receive substantive and well-focused contributions that will help the global policy making process in the field of sustainable development, as per the Council’s mandate.

In the meantime, should you have any questions or require additional information, please contact us.

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Roman-Ruthenian Reply to the United Nations: 

We acknowledge receipt of your decision.

The stated reason for rejection is not supported by the content of the submission. The statement expressly addressed the 2030 Agenda and identified the moral, social, institutional, environmental, and technological framework necessary for transformative, equitable, innovative, and coordinated SDG implementation by 2030. Given the strict word limit, the Church contributed precisely in the area in which it is best positioned to speak as an invited participant.

The rejection therefore gives the strong impression that the statement was not meaningfully read or evaluated on its actual content. Moreover, in light of previous rejections of similarly religiously grounded submissions, this pattern raises a serious concern of systemic bias against faith-based perspectives, notwithstanding repeated claims that diverse civil-society contributions are welcomed.

We are not requesting reconsideration. We are placing our objection to the stated rationale, and our concern regarding the treatment of religious viewpoints, clearly on the record.

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Reply from the United Nations ECOSOC

It appears that you are responding to message #547121.

Thank you for submitting a written statement for the 2026 High-level Segment of the Economic and Social Council (ECOSOC). While your written statement was included in last year’s compilation, we regret to inform you that we were unable to include your statement in this year’s submission to ECOSOC.

We appreciate your interest in contributing to the ECOSOC High-level Segment and hope that you will consider participating in future opportunities.

The Apostolic Household: Service Beyond Ceremony

By A. DiNardo

ROME-RUTHENIA 10 July 2026 (NRom)

When many people hear the word "pope," they naturally think of the Bishop of Rome of the Roman Catholic Church. Christianity, however, has long included other churches whose primates also bear the ancient title of pope. Among these are the Roman-Ruthenian Pope, the Coptic Orthodox Pope of Alexandria, and the Greek Orthodox Pope and Patriarch of Alexandria. Like other historic Christian communions, behind the public ministry of the Roman-Ruthenian Pope stands a household, a family, and a community of service.

T.A.H. the Roman-Ruthenian Pope and Apostolic Princess with
 H.M.S.H. the Duke and Duchess of Lower-Silesia, members of the Pontifical Court

The Apostolic Household, more formally known as the Pontifical and Imperial House of Rome-Ruthenia, consists of the immediate family of the Roman-Ruthenian Pope (Prince-Bishop of Rome-Ruthenia) together with officials entrusted with supporting the life and mission of the Holy Apostolic See. While the Pontifical Court administers the ceremonial and governmental functions of the Church and State, the Household provides the continuity of family, heritage, and daily life that supports the ministry of the Supreme Pontiff.

A Living Household

At the heart of the Household is His Apostolic Highness Pope Radislav I, joined by Her Apostolic Highness Apostolic Princess Anna Alexandrovna, whose support and shared commitment to faith strengthen the worldwide mission of the Roman-Ruthenian Church and State. Like many ecclesiastical  and dynastic houses throughout Christian history, the Pontifical Household is not defined by ceremony alone. It is a family whose members share in the responsibilities of hospitality, representation, cultural preservation, philanthropy, and service.

T.A.H. the Roman-Ruthenian Pope and Apostolic Princess

Its daily affairs are coordinated through the Chancery of the Household under the direction of the Pontifical Majordomo, while the Private Office of His Apostolic Highness assists the Pope in the execution of his personal and pontifical responsibilities.

Service Across the Years

The public may expect most often to see the Roman-Ruthenian Pope celebrating the Divine Liturgy, addressing international audiences, or participating in diplomacy. These are certainly part of His Holiness's obligations. Less visible are the decades of preparation that shape that public ministry. Long before assuming the papacy, Pope Radislav's life encompassed international travel, academic work, humanitarian service, diplomacy, and cultural engagement. These are experiences that continue to inform his ministry today.

Even in childhood, Pope Radislav found himself—quite literally—at the seat of leadership.
Captured here sitting in the Speaker’s chair of the Dutch Parliament,
this unscripted moment reflects the early presence of civic and international
life that would go on to shape his vocation. Far from ceremony, this image
 embodies a quiet foreshadowing of future diplomatic and ecclesiastical leadership.

The Apostolic Household's photographic archive reveals a life lived across many different settings: early visits to historic Christian sites, humanitarian travel, academic work, international conferences, meetings with church leaders and diplomats, humanitarian outreach, outdoor pursuits, and the quieter moments of family life. Taken together, these images document a lifetime devoted to education, faith, diplomacy, and service.

Long before assuming the Roman-Ruthenian papacy, Pope Radislav engaged
with leaders from many walks of public life. Throughout the years, such encounters
have reflected a continuing commitment to dialogue across civic,
academic, religious, and international communities.

Heritage in Service of the Present

The Apostolic Household is also entrusted with preserving the historical traditions associated with the Roman-Ruthenian Church and State. Its heritage reflects influences from both the Latin and Eastern Christian traditions, together with broader European and global historical connections that have shaped the Church's identity over many centuries. Yet heritage is not an end in itself. It is a responsibility; one that calls each generation to preserve what it has received while serving the needs of the present.

Beyond Ceremony

When one thinks of a papacy, images of solemn ceremonies and rich vestments often come to mind. Yet, the work of the Apostolic Household extends well beyond formal occasions. Members support charitable initiatives, encourage interfaith understanding, assist cultural preservation, and represent the Church in educational, humanitarian, and diplomatic settings.

Whether meeting with clergy, scholars, civic leaders, military representatives, or ordinary families, the purpose remains the same: to foster understanding, strengthen relationships, and promote the common good.

A Family Behind the Office

Every public office has a human story behind it. The Apostolic Household reminds us that leadership is sustained not only by institutions, but also by family, faith, and the quiet continuity of everyday life. While the Roman-Ruthenian Pope serves as the visible shepherd of the Church, the Household stands beside him supporting a mission that extends across cultures, traditions, and generations.

Behind every public office is a shared life. Moments of quiet family
companionship sustain the ministry and mission of the Apostolic Household.

Explore the Gallery

The official gallery of the Pontifical Imperial Household offers a visual journey through that story, from early childhood and formative experiences to international diplomacy, humanitarian service, academic life, and the continuing work of the Holy Apostolic See.

View the Gallery here.

Discover the Legacy

The work of the Apostolic Household is a living historical tradition that spans many centuries. Those interested in the broader history of the House, including its historical development, archival images, and the heritage preserved across multiple generations, are invited to explore the legacy page here, which provides a deeper look at the heritage that continues to underpin the Household's mission today.