Statement by the Roman-Ruthenian Pope on the Humanitarian Situation in Cuba

The United Roman-Ruthenian Church notes with grave concern recent public statements and policy directions voiced on the world stage suggesting a possible assumption of control by one country over the sovereign nation of Cuba, whether by military, economic, or other coercive means.

While the internal conditions of any nation may be subject to legitimate concern and discussion, the forced imposition of external control, whether framed as liberation or otherwise, raises serious moral questions. The sovereignty of nations and the dignity of peoples are not matters to be disposed of according to power or opportunity. No nation possesses the authority to dominate another or to dispose of the sovereignty of peoples according to its own will. Power does not by itself confer moral license, and the ordering of the world cannot be justly founded upon coercion or unilateral control.

Christian doctrine has long held that the use of force is permissible only under the most strict and grave conditions, particularly in defense against real, certain, and grave harm. These principles are articulated more fully within the Church's Doctrine of Just Defense, to which the faithful are bound in conscience. Actions or proposals that move toward domination, coercive regime change, or the exploitation of weakness stand in serious tension with these principles.

It must therefore be clearly stated that support for such directions, insofar as they involve unjust coercion, disregard for sovereignty, or the initiation of force absent moral necessity, cannot be reconciled with the moral teaching of the Church and stands in direct tension with the principles governing just defense.

At the same time, we recognize that nations and leaders act within complex circumstances, and not all actions or intentions may be known in full. For this reason, judgment must be made with care and precision, avoiding both naïve acceptance and unjust generalization.

The Church again calls for restraint, respect for sovereignty, and the pursuit of diplomatic solutions that uphold the dignity of all peoples. No nation’s suffering should become an opportunity for domination, and no people should be reduced to an object of geopolitical ambition.

May wisdom prevail over power, and peace over coercion.

Statement by His Holiness Pope Radislav I of Rome-Ruthenia on the Ongoing Humanitarian Crisis in the Middle East and the World

Grave responsibility lies with those who have initiated and sustained actions that fail to meet the moral criteria for just war, particularly those who have chosen to engage in military action far beyond their own borders when diplomatic solutions remained viable, under the decisive direction of a single executive authority. The resulting escalation has significantly contributed to a widening humanitarian crisis, disruption of global energy stability, and cascading economic effects that threaten the most vulnerable populations. Indeed, no nation possesses the authority to dominate the world or to bend the community of nations to its own will. Power does not confer moral license, and global order cannot be justly founded upon the unilateral imposition of one state’s interests over others.

Such actions cannot be understood merely as matters of political strategy or national interest. They must be judged according to the higher moral law that governs the use of force. When military power is exercised absent true necessity as defined in Just War Doctrine, and when it foreseeably produces widespread suffering among civilian populations, it departs from the bounds of legitimate defense and enters into moral disorder.

Equally concerning is the normalization of language and attitudes that treat the use of force, the projection of military power, and even the loss of human life with a casual or dismissive tone. Such detachment from the human cost of war is itself a moral disorder and stands in contradiction to the reverence for life demanded by the Christian conscience.

The present situation in the Middle East further demonstrates the grave danger of normalizing preemptive or discretionary uses of force untethered from strict moral criteria. If such actions are accepted as permissible, the distinction between defense and aggression becomes obscured, and the door is opened to perpetual conflict justified by fear, speculation, or strategic ambition rather than by justice.

Moreover, the consequences now unfolding extend far beyond any single region or political objective. Disruptions to energy supplies, economic instability, and threats to food security disproportionately affect the poor and vulnerable across the world. These are not incidental effects. Rather, they are foreseeable outcomes that must be included in any serious moral evaluation of the decision to use force.

The Church therefore reiterates that the burden of proof for the use of military force remains extraordinarily high. It is not sufficient to assert necessity; it must be demonstrated with clarity and moral certainty. Where such certainty is lacking, and where peaceful alternatives remain, the initiation or continuation of violence cannot be justified.

In this light, all parties are called to cease further escalation and to return to the path of diplomacy and negotiation. True strength is not shown in the capacity to project force, but in the wisdom to restrain it for the sake of justice, peace, and the preservation of human life.

A Tradition Guided by Thought and Reason

By J. DuBois

ROME-RUTHENIA 16 March 2026 (NRom)

Alongside its ancient Apostolic inheritance, the United Roman-Ruthenian Church is shaped by a leadership deeply engaged with the intellectual challenges of the modern world. A graduate of Harvard University, Georgia Institute of Technology, and the University of Kentucky, with seminary formation at the Pontifical Georgian College, His Apostolic Highness the Most Holy Pope Radislav I of Rome-Ruthenia has served for many years as a professor, teaching in the fields of economics, sustainability, business and finance, mathematics, and physics. He has developed university-level coursework in decision strategy, game theory, mathematics, physics, and behavioral economics. This includes international academic work and engagement within leading scientific and academic circles, in partnership with institutions such as the Georgia Institute of Technology and the Harvard University Extension School. His Holiness continues to teach globally, primarily in the areas of economics, business, and sustainability.

This synthesis of scientific formation and Apostolic tradition reflects a continuity of both faith and reason — a Church that preserves the past while engaging the complexity of the present.

Roman-Ruthenian Pope Confirms Just Wars Have Existed, Part of Christian Doctrine

Statement from H.A.H. the Roman-Ruthenian Pope
on Just War Doctrine

16 March 2026

Recent discussions in the broader Christian world have raised questions regarding the existence and legitimacy of what has historically been called “just war.” In light of this, it is necessary to reaffirm clearly the teaching received within the Christian tradition.

From the earliest centuries, the Church has recognized that while war is always tragic and a consequence of the fallen state of mankind, it is not the case that all use of force is morally equivalent. The tradition, articulated by the Fathers and developed in theological clarity over time, affirms that under strict and grave conditions, the use of force in appropriate defense of the innocent and the restoration of order within the legitimate authority and proper scope of the relevant actors may be morally permissible. (See the Church's teaching on the Doctrine of Just Defence here.)

This teaching does not glorify war in and of itself, nor does it diminish its horror. On the contrary, it places severe moral limits upon it, insisting that even justified defense carries with it profound moral responsibility and spiritual consequence. The recognition that a war may be just in principle and therefore morally permissible as an act of defense does not render war in and of itself inherently good, nor does it remove the obligation of repentance, restraint, and the pursuit of peace.  That is, war can be legitimate and just, but only as a tool for justice and good.

Therefore, it must be clearly stated: the concept of just defense, including what has historically been termed “just war,” remains part of the received moral teaching of the Church. To deny this entirely risks obscuring the essential moral distinction between defense and aggression, and may leave the innocent without moral recourse in the face of grave injustice.

At the same time, this doctrine must never be misused as a justification for violence undertaken lightly, preemptively without moral certainty, or for purposes of domination, expansion, or ideological ambition. The burden of proof for the just use of force remains extremely high.

The Church continues to call all nations and leaders to pursue peace, to exhaust every path of diplomacy, and to remember that even justified violence wounds the human family. The ultimate goal remains not victory, but reconciliation and the restoration of peace.

In all things, the faithful are reminded that they must act in accordance with conscience rightly formed, seeking justice without hatred and defense without losing sight of the dignity of every human person.

Roman-Ruthenian Pope Calls for Cessation of Hostilities in the Middle East

By A. DiNardo

ROME-RUTHENIA 12 March 2026 (NRom)

In response to the rapidly escalating armed conflict in the Middle East and the growing humanitarian crisis affecting civilians across the region, His Holiness Pope Radislav I of Rome-Ruthenia has issued a formal statement calling for an immediate cessation of hostilities and a renewed commitment to diplomatic negotiations.

The statement emphasizes the grave moral responsibility borne by political and military leaders when the use of force leads to widespread civilian suffering and risks broadening regional instability. It highlights the disproportionate burden that modern warfare places on ordinary families: those displaced from their homes, deprived of livelihood, or mourning loved ones lost in violence.

Drawing upon the Church’s moral teaching regarding the limits of armed force, the Roman-Ruthenian Pope stresses that even claims of just cause must be weighed carefully against the humanitarian consequences of military action. He warns that continued escalation not only deepens the suffering of those directly caught in the conflict but also threatens global stability through economic disruption, strained energy supplies, and wider geopolitical tensions.

While acknowledging the complexity of international conflicts, the statement affirms that dialogue and diplomacy remain the only viable path toward a just and lasting peace. Negotiation, His Holiness writes, is not a sign of weakness but an act of responsible leadership when the alternative is the continued loss of innocent life.

The following is the full text of His Holiness’s statement.

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Statement on the Escalation of Armed Conflict and the Suffering of Civilians
12 March 2026

The United Roman-Ruthenian Church calls for an immediate cessation of hostilities and a return to serious diplomatic negotiations in the present conflict in the Middle East. Recent military actions have not only caused a humanitarian crisis extending beyond the region, they have already ignited a wider regional conflict that places civilian populations and global humanitarian stability at risk. Thus we urge all parties to return to the path of dialogue that was already underway when the hostile path was chosen, working towards a peaceful resolution which alone can bring a just and durable peace.

War always brings suffering to the innocent. In every conflict in the modern era it is civilians who bear the heaviest burden: families displaced, homes destroyed, livelihoods shattered, and lives lost that should never have been taken. The Church therefore raises its voice first and foremost for those who have no voice in the councils of war. We speak for the poor and the suffering who are marginalized by the actions of others. 

We also note that the present escalation carries grave consequences beyond the battlefield. Disruption of energy supplies, global economic instability, and the interruption of essential goods to various otherwise-uninvolved countries threaten the welfare of countless people far removed from the immediate conflict. In an interdependent world, war in one region quickly becomes hardship for many others.

Our faith clearly teaches that the use of force must always be governed by strict moral limits, undertaken only under grave necessity and never without deep moral responsibility. Even when nations claim just cause, such claims must always be measured against the strict moral limits that govern the use of force. Regardless of legitimacy, violence always wounds the human family and leaves lasting scars upon the conscience of mankind.

When violence expands conflict rather than containing it, and when civilian suffering multiplies rather than diminishes, serious questions arise as to whether the strict moral limits governing the use of force are being honored. For this reason we call upon all leaders and parties involved to halt further escalation and to return in good faith to diplomatic engagement. The path of negotiation may be difficult, but it remains the only path that preserves life and prevents further tragedy. Yet, both sides must be willing to talk and listen, continuing the work that was already in process. Negotiation by its very nature cannot be a one-sided dictation. 

And we must remember that negotiation is not weakness. It is the difficult work of true statesmanship when the alternative is the continued loss of innocent life. May God grant wisdom to those who hold worldly power, comfort to those who mourn, and peace to a world too often wounded by violence.

Radislav Pp. I

Encyclical on Recent Military Escalation and the Christian Duty to Peace of H.A.H. Radislav I of Rome-Ruthenia

ROME-RUTHENIA 2 March 2026 (NRom)

RADISLAV PP. I

Pacem et Justitiam in Mundo

To the Bishops, Clergy, and Faithful of Christ, and to All Peoples of Good Will:

I. Prologue: Invocation and Solemn Concern

In the Name of Our Lord Jesus Christ, Prince of Peace, We address all the faithful and those entrusted with the governance of nations and remind all that the Lord taught us to love our enemies and to seek reconciliation. Recent military actions resulting in the targeted killing of a foreign head of state and the rapid escalation of hostilities mark a grave and dangerous moment in international affairs.

The Church must proclaim that no nation, however powerful, is exempt from the moral law of God; and no military action, however justified by human reason or supposed political expediency, is always subject to the immutable law of God. When military force is used beyond immediate and proportionate defense, when escalation becomes a reflex rather than a last resort, the conscience of the Christian people must be troubled. Human power, if untempered by virtue, becomes a source of suffering rather than a guardian of justice.

II. The Sanctity of Human Life & The Limits of Power

All men and women are created in the image and likeness of God. No nation, however mighty, no authority, however exalted, may disregard this fundamental truth. The shedding of innocent blood is never permitted, and the deliberate taking of life outside the bounds of legitimate defense is an affront to Almighty God who created all.

The Apostolic Church has, throughout her history, affirmed the right of nations to defend themselves against aggression. Yet she teaches also that such defense must always be proportionate, necessary as a last resort, directed toward the protection of the innocent, and guided by prudence and moral law. Thus, even in the pursuit of security, rulers are bound by conscience and by the divine law.

Furthermore, legitimate defense does not include the normalization of preemptive or expansive violence untethered from clear necessity. The just war doctrine is a severe moral test. It demands certainty of grave and lasting harm, exhaustion of peaceful alternatives, proportionality in response, protection of noncombatants, and a realistic prospect that force will restore order rather than multiply chaos.

History has repeatedly shown that the targeted removal of political leaders rarely produces stability. More often, it unleashes cycles of retaliation, instability, and suffering for civilians. Power without restraint is not strength but temptation.

III. Historical Perspective and the Lessons of the Past

In centuries past, Christians faced grave threats to the faithful and to the pilgrimage to the Holy Places. Some of our forebears, moved by zeal and the urgency of the situation, took part in the Crusades, armed expeditions to defend Christendom and protect the innocent. These acts were conducted under extraordinary circumstances, and even then, the Church emphasized that the blood of innocents could never be justified.

Today, the world is governed by different laws, international norms, and human institutions. Modern military conflicts, though politically complex, are subject to the same moral law: the protection of life, the pursuit of justice, and the promotion of lasting peace must guide the conscience of all peoples.

Again We state that the lesson of history is that the use of force as a habitual instrument of policy, rather than a last resort, tends to inflame hatred, deepen divisions, and multiply suffering. Christians must learn from both the courage and the errors of our ancestors.

IV. The Moral Evaluation of Nations

All nations, great and small, are accountable to God. The Church does not judge political ideology but judges actions according to the natural law and the precepts of the Gospel. When military action is undertaken without clear necessity, when diplomacy is abandoned, or when innocent lives are placed at undue risk, such conduct fails the test of justice. The greater the power wielded, the greater the moral responsibility. Might does not confer moral license.

Furthermore, the faithful must beware of placing their hope in men or political parties rather than in Christ. Political allegiance may never displace conscience. The actions of a favored leader, if morally deficient, remain morally deficient.

Indeed, for generations, powerful nations have justified interventions across the globe in the name of security or freedom. Yet the fruit has often been fractured societies, displaced families, and prolonged instability. If military action becomes habitual and authentic diplomacy becomes secondary, then dominance replaces dialogue, and it becomes difficult if not impossible to meet the strict criteria of just war.

V. The Call to Peace

Christ’s command to “love your enemies” (Matthew 5:44) and His beatitude, “Blessed are the peacemakers” (Matthew 5:9), are not optional guidance for Christians in the public square. These are eternal imperatives.

The Apostolic, Orthodox, and Catholic Church calls upon all peoples and leaders, therefore, to restrain the use of force except in the gravest necessity; protect the innocent, especially the poor, women, and children; pursue justice through dialogue, negotiation, and mediation; and recognize that true peace is not the absence of conflict but the presence of right order rooted in charity and the moral law.

In times of war, let prayer, sacrifice, and works of mercy accompany all action. Let the faithful support refugees, the displaced, and all victims of violence with charity and fidelity.

Let it be remember that the Church defends moral law, the innocent, and the truth that human life, even the life of an adversary, cannot be treated lightly. Every nation will answer to God for the blood shed under its authority.

VI. Conclusion: Trust in Divine Providence

Ours is not a call to despair but to hope. Christ reigns over history, and no human power can escape His providence. Though nations falter and leaders err, the Apostolic Church, proclaiming the timeless and unchanging faith of Christ, remains the moral compass by which all must measure themselves.

Let every bishop, priest, and faithful Christian reaffirm: our ultimate allegiance is to God, our ultimate protection lies in virtue, and our ultimate task is the service of peace.

May the Blessed Virgin Mary, Star of the Sea and Queen of Peace, intercede for all who suffer in conflict, guide rulers toward justice, and lead the world into the tranquility of lasting peace.

Pontifical Address for the Beginning of Great Lent

The following is the text from the address for the beginning of Great Lent by HH Radislav I of Rome-Ruthenia given 18 February 2026. 

Dearly beloved Brothers and Sisters in Christ around the world,

Once again, the Lord grants us the holy season of Great Lent. This is not a burden, nor is it a ritual formality. Rather, it is a gift. Lent is the Church’s gentle yet uncompromising call to return home.

In our Roman-Ruthenian tradition, Great Lent begins with Ash Wednesday, a day of repentance and reflection. Clean Monday, which follows Ash Wednesday — except in the rare case that the Latin and Eastern Paschal feasts coincide — is a day of purification that continues the Lenten journey.

And this year, as is so often seen in every age, the world continues to grow loud. It tempts us with endless arguments, endless distractions, and endless urgencies. Nations rage against each other, parties quarrel, families fight, economies tremble, and so many voices clamor for our loyalty. Yet the Church, in her wisdom, turns to us and quietly says: Be still, turn your hearts to God, pray, and repent.

In contrast to so much of what we see in the world today, Great Lent is neither political nor ideological. It is not performative, either. Instead, it is deeply personal and deeply cosmic at the same time.

Let us seek order where there is disorder. Let us pray with greater focus, for so often our attention is scattered. And let us repent, for we are called to holiness.

The tragedy of modern man is not that he sins. Humanity has always sinned. The tragedy is that he has forgotten how to repent. Lent restores to us that sacred memory. It teaches us again how to kneel, how to forgive, how to weep for our sins without despair, and how to hope without presumption.

This season is also a reminder that Christianity is neither a theory nor an identity label. It is not a cultural preference. It is nothing less than the Cross and the empty Tomb. If we wish to share in the Resurrection, we must first walk the road to Golgotha — and do so voluntarily, patiently, and with humility.

And let no one imagine that Lent is purely a matter of sacrifice or mortification. Let us turn the tongue from cruelty, the mind from unrighteous judgment, and the heart from pride. Let us focus on acts of charity, no matter how small.

May this holy season purify our hearts, strengthen our resolve, and renew in us the joy of salvation. Let us enter Great Lent with courage, seriousness, and hope, remembering always that the light of Pascha is already shining at the end of our path.