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.

How Large Is the United Roman-Ruthenian Church? Understanding Mission, Reach, and Ecclesial Presence

From the Pontifical Secretariat - Office of Communications

ROME-RUTHENIA 21 April 2025 (NRom)

In recent years, as the reputation of the United Roman-Ruthenian Church (URRC) has grown through the service of its people and through its international activities, public outreach, and restoration of traditional Christian rites, some have asked: “How large is the Church?”

Such metrics, common in the corporate world, have never actually been of importance to the URRC. Nevertheless, the answer, while simple in principle, requires context to fully appreciate.

Mar Youssef VI Emmanuel II, Patriarch of Babylon (Syrian)
One of the five Principle Patriarchal Ancestors in Apostolic Succession from whom the United Roman-Ruthenian Church derives as part of the One, Holy, Orthodox, Catholic, and Apostolic Church founded by Christ. 

URRC Historical Timeline of Key Events
(Click for larger version.)

Mission-Based, Not Membership-Driven

The URRC is a non-territorial, international Church rooted in traditional Christian values and liturgical restoration. Unlike strictly territorial jurisdictions, our structure prioritizes mission, pastoral care, and cultural guardianship, particularly among dispersed faithful, traditional communities, and those without a local spiritual home.

As such, any measure cannot be based strictly on parish registries or visible congregations, but also on those we reach through clergy, liturgy, digital resources, pastoral support, cultural identity, and spiritual influence.

Sergei, Patriarch of Moscow and All Rus' (Russian Orthodox), another of the five Principle Patriarchal Ancestors of the United Roman-Ruthenian Church. 

“Reach” and Ecclesiastical Responsibility

We use the term “reach” to describe those connected to the URRC in various ways:

• Active clergy and laity of the URRC involved in worship and ministry.
• Former members, baptized faithful, and sacramental recipients.
• Traditionalist Christians—especially among Orthodox, Old Catholic, or traditional Anglican communities—who may not be formally within the URRC, but whose spiritual or theological orientation aligns closely with its mission and values, and who often look to the URRC as a reference point for liturgical and doctrinal continuity.
• Individuals and communities without a local mission but in regular contact.
• Those who engage with the Church through online outreach, theological education, or devotions.

Due to this wide network, the URRC’s conservative estimate of global reach exceeds 150,000 individuals. This includes both active and historical adherents across multiple continents.

St. Vladimir, Metropolitan of Moscow, a patriarchal ancestor of the United Roman-Ruthenian Church in the line of Sergei, Patriarch of Moscow. He was head of the Russian Orthodox Church prior to the restoration of the Moscow Patriarchate in the 20th century. 

Why Not Centralized Numbers?

The Church intentionally operates a decentralized mission model, recognizing that many of the faithful we serve are in:

• Remote areas without clergy access.
• Other ecclesial bodies but spiritually aligned.
• Diaspora or traditionalist communities underserved by their former jurisdictions.

St. Tikhon, Patriarch of Moscow, one of the patriarchal ancestors of the United Roman-Ruthenian Church. He was the first Patriarch in the restored Moscow Patriarchate in the early 20th century and was a predecessor to Sergei of Moscow (see above). 

Additionally, like other global Churches (including the Roman and other Orthodox communions), the URRC counts not only regular attendees but those within its spiritual, cultural, and sacramental care, even if not physically present on a regular basis.

Mar Audishu, Patriarch of Bablyon (Syrian), one of the patriarchal ancestors of the United Roman-Ruthenian Church and a predecessor to Mar Youssef VI Emmanuel II (see above)

Reflections

As one prelate quipped: “The Church is not a stadium. It’s a living body. We don’t measure the Kingdom of God by photo ops.”

We do not seek to boast in numbers, but to be faithful in our calling. For those who genuinely seek to understand our mission and structure, we invite continued dialogue. For those who derive pleasure from constantly criticizing others—we trust the fruits of our work will speak for themselves, and people of goodwill shall hear.

To our clergy, faithful, and friends around the world: thank you for being part of this mission. Whether near or far, in person or online, visible or hidden—know that you are part of this living Church.

From the Holy Apostolic See
Paschal Season, 2025

The Regnal Name of the Prince-Bishop and Pope-Catholicos, Radislav

From the Pontifical Court

His Apostolic Highness the Prince-Bishop and Pope-Catholicos of Rome-Ruthenia is formally styled Radislav I in all regnal and patriarchal contexts, particularly in ecclesiastical, diplomatic, and nobiliary usage. This form reflects the Church’s Slavic, Roman, and Byzantine heritage and aligns with the historic customs of liturgical and official language.

Since the Union forming the modern United Roman-Ruthenian Church, it has been the policy and consistent practice of the Holy Apostolic See that the preamble and principal signature of official documents appear in Church Slavonic or Russian, in Cyrillic script. Therefore, the use of the Slavic name Radislav — declared the equivalent of the given name Rutherford — accords with both linguistic and ecclesiastical tradition.

This is not a change from prior usage, but a continuation and deepening of the Church’s cultural and apostolic expression. It further affirms the alignment of the Roman-Ruthenian Papacy with the legacy of Holy Rus’ and its apostolic inheritance as Third Rome.

For informal or practical purposes, the English form Rutherford may be used where appropriate. However, in all formal and official usage, Radislav I remains the normative regnal expression.

Statement on the Death of Roman Pope Francis

Photo Credit: Quirinale.it

ROME-RUTHENIA 21 April 2025 (NRom)

Statement from His Apostolic Highness Radislav (Rutherford) I, Prince-Bishop, Pope-Catholicos, and Imperator of Rome-Ruthenia, Supreme Pontiff of the United Roman-Ruthenian Church on the passing of His Holiness Pope Francesco, Bishop of Rome

With solemnity and measured reflection, we acknowledge the death of Pope Francis, the 266th Bishop of Rome, who departed this life on 21 April 2025, at the age of 88. His tenure was marked by a commitment to social justice, environmental stewardship, and outreach to marginalized communities. ​

Although we are saddened that he perpetuated certain theological, structural, and liturgical reforms that diverged from traditional Orthodox and Catholic belief and practice, which have long plagued the Roman church, we nevertheless appreciate the additional recognition he gave to the United Roman-Ruthenian Church, including affirming its imperial status and acknowledging its temporal heritage. This gesture contributed to a broader understanding and respect among Christian communities.​

In this time of mourning, we offer prayers for the repose of his soul and for the faithful of the Roman Catholic Church. May his memory inspire continued efforts toward unity and compassion within the Christian faith.​ Вечная память.

Paschal Allocution ex Urbe of H.A.H. the Prince-Bishop Radislav (Rutherford) I of Rome-Ruthenia

ROME-RUTHENIA 20 April 2025 (NRom)

Paschal Allocution ex Urbe of
H.A.H. the Prince-Bishop Radislav (Rutherford) I of Rome-Ruthenia

_______

Христос воскресе! Воистину воскресе! Christus resurgens! Christus resurgens est!

Beloved in Christ around the world,

As we greet each other today with the unending joy of the Resurrection, we find ourselves once again standing at the threshold of eternity — where death is trampled down, and life is restored through the unconquerable power of our Lord Jesus Christ.

We celebrate Pascha not as a seasonal ritual, but as the very foundation of our existence. Without it, there is no Christian faith. In the light of the Empty Tomb, we understand that all of history, all of creation, and all of society find their meaning and fulfillment in Christ crucified and risen.

And yet, as we proclaim this Good News, we must not be blind to the times in which we live. Indeed, the world is always in a fallen state. Today specifically we behold a world that groans under the weight of confusion and upheaval. Institutions once considered unshakable have become hollow; cultures once firmly built on the Gospel now wander in the darkness of postmodern secularism; and even among those who claim the Name of Christ, the voice of Tradition is often drowned by the noise of novelty.

In such a time as this, the restoration of Christian civilization is not a luxury — it is an absolute necessity. We cannot look to passing ideologies to preserve truth, for such ideologies come and go, offering empty promises of a better life. Yet they always fail to deliver. Neither can we look to shifting powers to uphold justice, for so often worldly power shifts and, without a foundation in Christ, is merely self-serving. We must return to the timeless pattern of Apostolic life, to the order established by God, where family, faith, and kingship — both spiritual and temporal — work in harmony.

It is precisely in the Resurrection of Christ that we find the strength to persevere. For though the world trembles, the Church remains unshaken. Though kingdoms rise and fall, the Kingdom of God is eternal. And though the flame of tradition has been extinguished or reduced to a mere ember in many corners of the world, here in the Church it is preserved, guarded, and passed on — not as nostalgia, but as the very living breath of Christendom.

Let us, then, rejoice with the boldness of those who know that Christ has already overcome the world. Let us raise our future generations not to blow in the breeze of the ever-changing world, but to be firmly planted in the faith of Christ, ready to weather any storm, and ready to be good neighbors to all. Let us restore our altars, our traditional rites, and our sacred customs — not as relics, but as beacons of the true and eternal order.

And may the Risen Christ, our Paschal Lamb and Eternal King, guide us in peace, defend us in truth, and crown our labors with victory, not only for ourselves, but for the generations yet to come.

Христос воскресе! Воистину воскресе! Let us rise with Him. 
Да благословит вас Всемогущий Бог, Отец, Сын и Святой Дух.  (May Almighty God bless you, Father, Son, and Holy Ghost.)

Official Statement on Identity Misuse and Institutional Impersonation

ROME-RUTHENIA 9 April 2025 (NRom)

The Pontifical Court has issued the following statement: 

In a deeply concerning example of ecclesiastical and institutional identity theft, the United Roman-Ruthenian Church and Pontifical Imperial State have recently become the subject of blatant misrepresentation by an unofficial group falsely claiming association with our historic, original, and unique name, ecclesiastical heritage, and sovereign structures, as well as appropriated our own authentic affiliation with the United Nations.

Most troubling, one individual involved has not only appropriated sacred and sovereign nomenclature—including the unique name of Rome-Ruthenia, exclusively used by this Church and State—but has also plagiarized the full biography and dynastic identity of H.A.H. Prince-Bishop Radislav (Rutherford) I, including academic credentials, religious rank, and personal history.

This impersonation further extends to the unauthorized use of heraldic symbols and official insignia that are the intellectual and spiritual property of the Church and its recognized institutions.

We state unequivocally:

There is only one canonical United Roman-Ruthenian Church.
There is only one legitimate Prince-Bishop of Rome-Ruthenia.

The only official Church websites are: 

www.statopontificio.org
www.catholicate.org
www.ilnunzioromano.org

Official Websites of the Prince-Bishop:
www.rutherfordjohnson.org
www.rutherfordjohnson.com
www.statopontificio.org/johnson-roma-rus

Any other organization or digital presence using our name, symbols, or lineage is acting in a false and unauthorized capacity.

We strongly caution all faithful and members of the public against deception or misrepresentation and will continue to act prudently to protect the integrity of the Church and State’s global mission.

— Holy Apostolic See of the United Roman-Ruthenian Church

Lenten Address of H.A.H. the Prince-Bishop of Rome-Ruthenia

ROME-RUTHENIA 5 March 2025 (NRom)

Rutherford (Radislav) I

Prince-Bishop and Pope-Catholicos of Rome-Ruthenia

Supreme Pontiff of the United Roman-Ruthenian Church

Радислав I

Князь-Епископ и Папа-Католикос Рима-Руси

Верховный Понтифик Объединенной Римско-Русской Церкви

Beloved brothers and sisters in Christ around the world,

Today is Ash Wednesday, and Monday was Clean Monday -- uncharacteristically occurring prior to Ash Wednesday. We keep both of these important observances in the United Roman-Ruthenian Church according to our Julio-Gregorian Calendar.  And, this unusual situation of Clean Monday preceding Ash Wednesday points to the fact that both Latin and Eastern Pascha will occur on the same Sunday this year. 

As we now enter into the holy season of Great Lent, the Church calls us to a time of repentance, prayer, denial, and renewal—not as a burden, but as a sacred gift. Through these spiritual labors, we draw closer to Christ, cleanse our hearts, and prepare ourselves for the radiant joy of His Holy Resurrection.

The world in which we live is darkened by sin, pride, and the rejection of God’s truth. Yet, as Christians, we are not called to be conformed to the world, but to transform our lives in Christ (Romans 12:2). Lent is given to us as a time to refocus—to set aside distractions, to quiet our souls, and to return wholeheartedly to God.

Let us also remember that outward displays of piety mean nothing if they are not accompanied by true humility and love. To proclaim our fasting or other denials while neglecting mercy is to imitate the Pharisee, not the Publican. The Lord does not desire empty words or gestures done for show — He desires a contrite heart and quiet acts of love. It is not in grand pronouncements or public shows of fasting but in small, unseen deeds of charity that we truly keep the fast: in offering a kind word, in comforting the sorrowful, in feeding the hungry, in choosing patience over anger, in seeking reconciliation where there has been division. These are the true sacrifices that please God.

And remember that denial alone does not save us; it must be accompanied by humility, by true contrition, by the struggle against our passions. Those who fast, for example, but feed themselves with anger, judgment, or selfishness, render their denials in vain. True denial is a process to turn away from evil, to seek Christ in purity of heart, and to love our neighbor with sincerity.

Let us therefore keep this season as the Holy Fathers have taught us — by feeding our souls with prayer and charity. Let us reconcile with those whom we have wronged and forgive those who have sinned against us. Let us lay aside every excuse and instead walk boldly on the path of repentance, trusting in the boundless mercy of our Lord Jesus Christ.

May this Lent be for each of us a time of renewal, purification, and transformation. May our denials strengthen us, our prayer enlighten us, and our repentance lead us ever closer to the eternal light of Pascha.

With my prayers and blessings,
Радислав Пп. I

Patriarchal Letter: The Principles of Just Conflict, Sovereignty, and Historical Justice

Patriarchal Letter

The Principles of Just Conflict, Sovereignty, and Historical Justice

1 March A.D. 2025

The Church has always upheld the sacred principles of territorial integrity, the dignity of peoples, and the rightful exercise of authority in times of conflict. While peace is the ideal, history has shown that there are moments when nations must act to protect their people, de-fend historical lands, and resist external forces that seek to divide, subjugate, or erase them. This understanding is not contrary to the Church’s call for peace, but rather in accordance with its wisdom—proclaiming both the duty to preserve justice and the ultimate goal of reconciliation (St. Augustine of Hippo, City of God (Book 19, Ch. 7, 12)).

It is a grave error to conflate rightful defense and the restoration of historical justice with unlawful aggression. In Orthodox, Catholic, and Apostolic tradition, the legitimacy of action is determined not by propaganda or political expediency, but by the moral duty of leaders to safeguard their people, uphold historical truth, and prevent greater harm. When a nation is forced to respond to threats—whether against its sovereignty, its historical identity, or its sacred inheritance—it does so not as an aggressor, but as a guardian of what has been en-trusted to it by Divine Providence (St. Basil the Great, Letter 92).

At the same time, the Church upholds the importance of genuine humanitarian service as an expression of Christian charity and a means of healing the wounds of conflict. Those who risk themselves to aid the suffering, tend to the wounded, and provide relief to those in need perform a great and Christ-pleasing work. Yet, by the same Christian principle, we reject the misuse of humanitarian concerns as a cover for foreign manipulation, as well as attempts to install artificial regimes, erase historical nations, or demand submission to foreign ideological interests under the guise of a false definition of self-determination. Indeed, there is a false talk of peace that serves merely to cover war-like intention (St. Nicholas of Serbia). True peace cannot be imposed through coercion or by forcing a people to abandon their spiritual, cultural, and historical foundations.

In times of crisis, the Holy Church stands and must by the obligation of the faith stand firmly for truth, justice, and the moral right of nations to defend their people, their faith, and their historical lands (Ecclesiastical concept of Symphonia). Peace must always be pursued—but it must be a just peace, not one built on deception, coercion, or the erasure of legitimate historical and spiritual rights.

A Journey of Faith and Restoration: His Apostolic Highness the Prince-Bishop and the United Roman-Ruthenian Church

By A. Hernandez

ROME-RUTHENIA 18 February 2025 (NRom)

In every age, there are those who stand as guardians of faith and tradition, carrying forward the light of Christian civilization even when others abandon it. In our time, one such figure has emerged—His Apostolic Highness Rutherford (Radislav) I, Prince-Bishop and Pope-Catholicos of Rome-Ruthenia, Supreme Pontiff of the United Roman-Ruthenian Church (URRC)—a man whose journey from caretaker of a historic jurisdiction to the restoration of a fully Orthodox and autocephalous Church reflects a larger story: that of a Church reclaiming its rightful place in history.

The United Roman-Ruthenian Church maintains a substantial presence across multiple nations, with clergy, adherents, and affiliated communities spanning diverse cultural and geographic backgrounds. Rooted in the traditions of both East and West, its mission continues through preserved apostolic succession and an enduring commitment to faith, service, and spiritual leadership.

From Inheritance to Transformation

The story of the URRC is one of inheritance, preservation, and renewal. Rooted in Apostolic Succession primarily from Eastern Churches with some also from Western traditions, the Church was entrusted with an ancient mission: to preserve and uphold the fullness of Orthodox* and Old Catholic* Christianity as it once existed throughout the entire Christian world—East and West alike.

The URRC preserves the authentic Orthodox,
Catholic, and Apostolic Faith.

For centuries, Christianity was one universal, undivided faith, spread by Roman roads, embraced by the Roman Empire, and encompassing both the Latin and Byzantine worlds. The URRC stands as a living remnant of that unity, carrying forward traditions that many assumed had been lost. It is not a recreation, but a continuation, holding firm to the Orthodox, Catholic, and Apostolic heritage that shaped Christian civilization.

Some of the principle Apostolic successors to
the modern United Roman-Ruthenian Church.

Unlike many independent Old Catholic groups that maintain some level of subservient deference to the Roman Pope, the URRC stands as a fully Orthodox and autocephalous Church, independent in governance and doctrine. While it honors its Western apostolic heritage, it does so in the same way that the Eastern Orthodox Church honors its connection to Rome before the Great Schism—not through submission, but through historical continuity.

At the heart of this mission stands the Prince-Bishop, whose journey reflects the same transformation undergone by the Church itself. The restoration that eventually became the URRC began within a traditional Anglican diocese that had earlier been brought into Eastern Orthodox and Old Catholic Apostolic lineage by its then-bishop, St. Edwin Caudill. For this reason, St. Edwin is known as the Apostolic Founder and Confessor, and he is succeeded by the current Prince-Bishop. 

From the beginning, the vision of H.A.H. the Prince-Bishop was to continue this work and restore the Church principally to an Eastern rite, while still allowing for the continuation of traditional Western rites to preserve that ancient heritage as well. In its early years, however, the Anglican Rite was used to serve its constituency, but the path was always set toward a return to the fullness of the Orthodox and Catholic faith as an autocephalous patriarchal church. 

The Prince-Bishop in pontifical dress,
as representative of his people around the world.

This transition did not happen all at once – after all, Rome wasn’t built in a day! Rather, it occurred through a process of reviving and fully embracing the Church’s Orthodox and Old Catholic foundations. Before formally adopting its Eastern Rite, the URRC first reintroduced its Latin heritage through the Old Catholic patrimony, ensuring that the fullness of Western Orthodox tradition was preserved. Over time, this natural progression led the Church to its fully realized Orthodox identity.

Interestingly, many traditional Anglicans have long seen their liturgy as a kind of "Western Orthodoxy," and in some places, their churches even incorporate the same kind of iconography seen in Eastern Orthodox churches. This continuity is a testament to how deeply interconnected the historic Christian traditions remain.

The Roman Empire, Holy Rus’, and the Guardianship of Christian Civilization

While the URRC preserves the rich heritage of Christian civilization, it does so as a spiritual authority rather than a political entity. In an age where functioning civil governance has taken new forms, our mission is not to reclaim any form of civil rule but to uphold the faith, ensuring that the wisdom of our traditions continues to guide believers today.

The URRC does not merely preserve an Orthodox Old Catholic heritage; it also stands as a custodian of the broader vision of Holy Rus’, the spiritual and cultural ideal that has shaped Orthodox Christian civilization for centuries. Holy Rus’ was not simply a political entity that began in the middle ages, but rather it was a vision of Christian society—one where faith and life were intertwined, where the Church was both the spiritual and moral compass of the people, and where sacred order was upheld against the forces of secularism and disorder.

The concept of Holy Rus’ transcends geography. It represents not only the historical legacy of Kievan Rus’, the Kingdom of Russia, and the later Tsardom, but also the spiritual mission of Orthodox Christian peoples worldwide to uphold the faith in purity and truth. In this sense, the URRC continues the mission of preserving Holy Rus’ beyond borders, ensuring that it remains not just a memory of the past, but a lived reality for Christians today.

This connection to Holy Rus’ is particularly significant given the Ruthenian heritage of the URRC, for "Ruthenia" itself historically refers to the lands of the Kingdom of Russia. The Prince-Bishop’s role in this mission is clear—not to claim civil or territorial political authority, but to serve as a shepherd for those who seek to preserve Orthodox Christian civilization in a world that is increasingly hostile to it. Thus, the URRC plays a distinct role, not in conflict with anyone else, ensuring that the deeper spiritual and cultural essence of Holy Rus’—its commitment to Orthodox faith, Christian kingship, and sacred tradition—is safeguarded for future generations.

And, just as Holy Rus’ was the rightful heir to the Christian legacy of the Byzantine Empire, which itself was the continuation of the original Roman Empire, the URRC stands as a guardian of that unbroken tradition. The Roman ideal was never merely about earthly rule; it was about the establishment of a sacred civilization underpinned by faith, order, and divine authority. The URRC preserves this vision—not as a territorial and political entity, but as a spiritual bridge between the East and West, across Christendom, ensuring that the imperial Christian ethos, rooted in both Roman and Byzantine heritage, remains alive. Just as Byzantium upheld the Christian Empire after Old Rome’s fall, and as Rus’ carried forward that mission after Constantinople, so too does the URRC today safeguard the faith, culture, and apostolic heritage that defined Christendom at its height.

As part of its role as a guardian of Christian civilization, the URRC also preserves an extensive temporal titular patrimony, inheriting historical titles and legacies that once belonged to the great Christian realms of the past. Unlike purely secular dynastic claims, these titles—many of which were held directly by the Prince-Bishop’s family and other families—have been ceded to the Church itself, ensuring that they are preserved as part of the ecclesiastical office rather than personal property. In this way, the URRC carries forward the model of Christian stewardship, where historical and cultural legacies serve the faith rather than being lost to time.

Standing Firm Amidst Challenges

Throughout history, those who seek to restore the faith are often met with opposition. The Prince-Bishop has faced many challenges—misunderstanding from outsiders, resistance from those uncomfortable with the mission, and personal sacrifices along the way. Yet, like the great defenders of the faith before him, he has remained unwavering in his commitment to preserving Christian heritage.

When others sought to compromise, dilute, or erase the unique Christian identity of the Church, he responded by boldly proclaiming it. When faced with pressure to submit to external influences, he stood his ground, ensuring that the URRC remained fully Orthodox and truly autocephalous. When critics tried to reduce the Church to a footnote, he and those who remained faithful ensured its place as a living testament to Christian heritage.

Throughout this journey, the URRC has remained confidently autocephalous while also embracing unity with others. The Church welcomes dialogue and communion with other Apostolic Churches that share the Orthodox faith, without compromising its independence. Importantly, the URRC has never been part of a schism or breakaway movement—it has simply preserved and carried forward the Christian inheritance entrusted to it.

Far from standing alone, His Apostolic Highness has been surrounded by a dedicated and growing body of clergy, laity, and supporters—including loyal family members, chief of whom is the Apostolic Princess—who all recognize the importance of the URRC’s mission. While some instead chose different paths, those who remain are the ones truly committed to the vision of restoring Christian civilization and apostolic faith.

Christian Kingship: A Reflection of Divine Order

Unlike many modern churches that have moved toward an exclusively monastic or bureaucratic structure, the URRC preserves the ancient Christian model of both monarchical and ascetical traditions. While the Church today includes monastics and values the ascetic life, it also upholds the historic vision of Christian kingship—not as civil and territorial political power, but as a reflection of the Kingdom of God on earth.

This ideal was deeply rooted in the Byzantine and Old Russian understanding of the Church as the guardian of Christian civilization. Then the symphony of Church and state—where the spiritual and temporal authorities worked in harmony rather than in domination—was not about earthly conquest but about ensuring that society was guided by faith and sacred order. This also was not a system of forced union, but a cooperative model, where the state protected the Church, and the Church provided moral and spiritual guidance to the people and rulers alike. Byzantium and Old Russia embodied this balance, demonstrating that a civilization rooted in faith could flourish when both the spiritual and temporal realms upheld their respective roles. The world of today is no longer that way, however, for other forms of civil governance exist. The URRC does not seek to change that, but rather reflect what the customs of their heritage can teach modern humanity. 

The URRC preserves the legacy of Christian
monarchy as a model of servant leadership.

Indeed, the Prince-Bishop embodies this balance, standing as a custodian of this legacy, not for personal civil or territorial rule, but as a steward of Christ’s kingship in the life of the Church. The URRC’s commitment to this model ensures that the faith is not only lived inwardly through prayer and monastic devotion but also manifested outwardly in the life of the Church and society. It reminds the world that true Christian governance is not a relic of the past but a vital component of preserving the faith.

A Future Rooted in Tradition

As the world grows increasingly secular, and as many churches abandon their heritage, traditions, and even their faith, the URRC stands as a witness to the endurance of true Christianity. In a time when many seek comfort in compromise, the Prince-Bishop and the Church he leads remain uncompromising in their mission.

What began as an inheritance has become a bold restoration of Christian civilization.

What was once misunderstood has now become a clearly defined Church with a growing and devoted following. 

What some saw as an isolated movement has now drawn the attention of those seeking true apostolic faith.

Through it all, the Prince-Bishop has remained steadfast, ensuring that the URRC does not drift into irrelevance or become absorbed by those who would alter its mission. Instead, it stands stronger than ever—Orthodox, apostolic, and autocephalous—carrying forward the faith of the undivided Church into the future.

One Church, One Faith, One Mission

The story of the Prince-Bishop and the URRC is far from over. It is a story still being written—one of faith, perseverance, and the restoration of what was once thought lost. As the Church continues to grow and define its place in history, one thing is certain:

The light of Christian civilization has not gone out—it is alive, preserved, and carried forward by those who refuse to let it fade.

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* Orthodox means “right believing,” and Catholic means “universal.” These are the key defining elements of the authentic, historic Church.