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.

_______________

A note on names: Radislav Romanovich Johnson is the legally registered name of Pope Radislav I of Rome-Ruthenia. His ecclesiastical and public name, Pope Radislav I of Rome-Ruthenia, is formally documented in his United States passport under the United States Department of State’s “known as” endorsement. He previously published and taught under the name Rutherford Johnson. Further biographical information is available on his official biography.

On Power, Law, and Moral Accountability: Patriarchal Letter of HAH the Roman-Ruthenian Pope

RADISLAV PP. I 

Patriarchal Letter: On Power, Law, and Moral Accountability

In every age, nations are tempted to clothe power in the language of righteousness. When a state claims the right to act beyond natural law, beyond treaty, and beyond the limits it demands others observe, it does not reveal moral clarity but moral disorder. The Christian tradition has never taught that might alone makes right. On the contrary, the greater a nation’s power, the greater its obligation to restraint, justice, and fidelity to law. Power is not self-justifying; it is accountable before history, before humanity, and before God. 

The Church has long taught that law among nations, treaties, and recognized norms exist not as mere constructs to observe when convenient, but as moral instruments intended to restrain violence and preserve order, insofar as they reflect authentic justice and the natural law. When states honor these norms selectively, invoking them when useful and discarding them when obstructive, they corrode the very moral framework they claim to defend. Such behavior erodes trust, destabilizes regions, and invites retaliation under the same logic. Indeed, no nation may declare itself inherently righteous, appealing to a self-defined conception of the good, in order to legitimize whatever actions it chooses. That constitutes arrogance. When a nation proceeds further, denying that other nations may claim the same moral license, such reasoning also becomes hypocrisy. What one power claims for itself today, others will claim tomorrow. 

From a Christian perspective, the use of force beyond one’s borders, including the seizure of persons or the exercise of coercive authority over another nation, must be judged not by slogans, political alignment, or claimed outcomes, but by objective moral principles. The Gospel grants no nation a messianic role. No state, however powerful, is the Kingdom of God. When governments presume moral exemption for themselves while condemning identical actions by rivals, they fall into hypocrisy, which Our Lord condemned with particular severity.

The Church’s tradition of just governance and just war is exacting, not permissive. It requires legitimate authority exercised within moral and legal bounds; a just cause involving actual and grave injustice; right intention ordered to justice rather than dominance; true necessity, exercised as a last resort; proportionality in means and consequences; and respect for the innocent and for sovereignty rightly understood. These criteria are not rhetorical ideals but binding moral conditions. They are cumulative, not optional.

Claims of a generalized, speculative, or remote “threat” do not meet the Christian standard for just cause. Likewise, criminal activity in and of itself does not rise to the level of a cause for military action. Furthermore, fear, strategic advantage, or anticipated future risk, however sincerely asserted, do not justify coercive force in Orthodox and Catholic moral theology. While preemptive action can be legitimate under just war doctrine, preemptive action based simply on conjecture belongs to modern security doctrine, not to the Christian tradition. Likewise, merely preventative action is never doctrinally permissible. Where necessity is absent, force becomes expedience; where expedience governs, justice under God is already compromised.

Equally grave is the corruption of moral judgment that arises from double standards. When a state excuses for itself what it condemns in others, it implicitly declares that law binds only the weak, while practical legitimacy devolves into a question of "who can" rather than "who may." Such reasoning does not merely weaken credibility; it dissolves the very concept of justice. In Christian moral reasoning, hypocrisy is not a secondary flaw but a decisive one, because it replaces principled judgment with tribal loyalty and power with permission.

The Church, therefore, must speak clearly even when her voice is unwelcome. She is aligned with no empire, bloc, political party, or ideology. She stands with law over lawlessness, with restraint over domination, and with repentance over self-congratulation. The faithful must resist the temptation to excuse immoral actions simply because they are committed by those we favor or fear to criticize. Before God, there is no double standard.

Finally, we must remember that nations, like individuals, will be judged not only by the evils they oppose, but by the means they employ. History is unkind to those who imagine themselves exempt from the rules they impose on others. The Church prays for the conversion of rulers, that humility, justice, and the fear of God may not only dwell in their hearts reflected in their policies. For when law is trampled and power is unchecked, it is always the poor, the voiceless, and the innocent who suffer first.

May we have the courage to name injustice wherever it appears, the wisdom to distinguish authority from domination, and the faith to believe that obedience to God’s law is never weakness, but the only path to true peace.

United Roman-Ruthenian Church Announces Historic Concordat Between the Russian and Yugoslavian Branches of the Order of St. John

H.R.H. Sire Rubén, Royal Protector
of the Order of St. John

By A. DiNardo 

ROME-RUTHENIA 17 November 2025 (NRom)

The United Roman-Ruthenian Church today formally announced the signing of a historic concordat between the Russian branch of the Hospitaller Order of St. John, led by His Highness Don Basilio Calì, Prince of Rhodes, Grand Master, and the Russian-Yugoslavian branch of the Order of St. John, maintained under the ecclesiastical protection of the Church. 

The concordat was solemnly signed earlier this month by His Apostolic Highness Prince-Bishop Radislav I, Roman-Ruthenian Pope, Sovereign of the Russian-Yugoslavian Order of St. John, and His Royal Highness Sire Rubén (Esteve IV), Chief of the Merovingian Dynasty, Royal Protector of both historic branches of the Order.

Church officials described the agreement as “a reaffirmation of historical legitimacy, fraternity, and continuity” within the ancient chivalric tradition rooted in the Crusader Knights of St. John.

H.I.M. Tsar Pavel I of Russia as Grand Master of the Knights of Malta

A Renewal of a Shared Heritage

The cooperation between the Russian obedience and the Yugoslavian obedience (also known as Russian-Yugoslavian) represents a reunion of two lines that share a common origin in the upheavals following the fall of Malta in 1798. When Tsar Pavel I gave sanctuary to the displaced Knights of St. John, he established the order under his sovereign authority, becoming the first Orthodox Grand Master in the Order’s history. That tradition endured within the Romanov dynasty (the order later being known as a Grand Priory in Russia) until the early twentieth century, when Tsar Nikolai II placed the care and continuity of the Order under the Royal House of Yugoslavia. King Peter II later renewed the statutes of the Yugoslavian continuation in 1964 while in exile.

H.M. King Peter II of Yugoslavia

In the complex history of the Russian–Yugoslavian succession of the Order of St. John, the United Roman-Ruthenian Church ultimately became the principal steward of the line descending from King Peter II. His Apostolic Highness Pope Radislav I had long held the rank of Bailiff Grand Cross under the authority derived from King Peter II’s statutes, and had also been admitted to a Russian successor branch recognized by Prince Trubetskoi, who served as Lieutenant Grand Master in the time of Peter II. While various modern bodies claim heritage from the original Knights Hospitaller of St. John, including from the Russian and Yugoslavian traditions, what can be clearly affirmed is that the branch maintained within the United Roman-Ruthenian Church is the only continuation that unites both the Peter II succession and the Trubetskoi connection under a single, traceable line of authority supported by the ecclesiastical endorsement of the Orthodox Old Catholic Roman-Ruthenian Pope. In this sense, the Church’s custodianship represents not exclusivity, but the responsible preservation of the specific lineage entrusted to it.

H.R.H. Sire Rubén, Royal Protector, at the Magistral
Palace of the Russian obedience of the
Order of St. John located in Malta

The related Russian branch, under Grand Master Don Basilio Calì, preserves the active charitable and chivalric dimension of the legacy. The new concordat formally links the two living continuations of the same historic institution, recognizing shared roots, mutual legitimacy, and a commitment to safeguarding the Order’s heritage for future generations.

Also, the United Roman-Ruthenian Church recognizes that the centuries-long history of the Knights of St. John has resulted in several successor bodies around the world, each preserving aspects of the Order’s charitable and chivalric mission. While the Church maintains its own historic Russian-Yugoslavian continuation, it affirms respect and Christian fraternity toward all legitimate traditions descending from the ancient Hospitaller heritage. The concordat announced today is thus not exclusive in spirit, but stands as a testament to unity, mutual goodwill, and shared devotion to the timeless ideals of the Order.

First page of the concordat document

Details of the Concordat

The concordat establishes mutual recognition between the two branches as continuations of the historic Russian and Yugoslavian tradition of the Order of St. John. It also appoints H.R.H. Sire Rubén (Esteve IV) as the Royal Protector of both obediences.

Church officials emphasized that, while the Russian-Yugoslavian branch remains primarily custodial and honorary in nature, the concordat allows deeper cooperation with the active charitable works of the Russian branch.

Significance of the Agreement

The concordat marks one of the most meaningful developments in the Order’s modern history. For the first time in decades, the two obediences that stem from the same Russian and Yugoslavian inheritance have formally affirmed a shared mission of Fides, Caritas, et Servitium (Faith, Charity, and Service).

Its significance includes a restoration of unity in a divided legacy. The Order’s survival through political turmoil—from Napoleon’s conquest to the Bolshevik Revolution and the fall of Yugoslavia—left multiple lines of succession. The new agreement strengthens unity among the legitimate continuations of the Russian tradition. And, the concordat ensures that this distinctive heritage is preserved both spiritually (through the Church) and actively (through the Russian branch).

With both branches under the Royal Merovingian Dynasty’s patronage and, for the Yugoslavian branch, the sovereignty of the Roman-Ruthenian Pope, the Order gains renewed stability. 

Statements from Church Leadership

In remarks following the signing, Pope Radislav I stated that the agreement “honors the memory of Tsar Pavel I and King Peter II, and solidifies the shared vocation of the Order across its historic branches.” He noted that the Church remains committed to preserving the Order’s legacy with dignity and fidelity.

H.R.H. Sire Rubén, Royal Protector of both branches, praised the concordat and stated that for him “it will be a great honor to accept this responsibility.”

An Enduring Mission

The Order of St. John, from its origins in the medieval Hospitaller tradition to its Russian and Yugoslavian chapters, has remained steadfast in its dedication to Christian charity and chivalric service. The 2025 concordat reaffirms that legacy, ensuring that both the active and custodial aspects of the Order continue to work in harmony, preserving a tradition that has endured for nearly a thousand years.

Celebrating the Living Heritage of Sacred Art and Culture

By Staff

ROME-RUTHENIA 26 October 2025 (NRom)

His Apostolic Highness the Most Holy Prince-Bishop Radislav I of Rome-Ruthenia, together with Her Apostolic Highness the Apostolic Princess, attended a performance of Spyashchaya Krsavitsa (The Sleeping Beauty) by Pyotr Ilyich Tchaikovsky — one of the crowning masterpieces of the classical repertoire and a timeless reflection of Christian artistry within the Russian cultural tradition.

The Pontifical and Imperial Household continues its long-standing dedication to the arts as a vital expression of faith, beauty, and civilization. The United Roman-Ruthenian Church regards music, dance, and fine art not merely as entertainment, but as sacred extensions of divine creativity — mirrors through which humanity perceives the harmony of God’s creation.

Tchaikovsky’s work, blending grace, discipline, and spiritual depth, remains a reminder that art transcends all political or temporal divisions. It speaks instead to the eternal soul of a people and of humanity itself, the same universality that the Church seeks to preserve and uphold in every nation and culture. In supporting the arts, we honor not only the gifts of the Creator, but also the shared heritage that unites East and West in beauty, reverence, and peace.

Accession of the United Roman-Ruthenian Church and State to the Vienna Convention on Diplomatic Relations (1961)

His Apostolic Highness the
Most Holy Prince-Bishop Radislav I,
Roman-Ruthenian Pope, signing
the Communiqué on the Accession
to the Vienna Convention
on behalf of the
United Roman-Ruthenian Church

ROME-RUTHENIA 8 September 2025 (NRom)

The Pontifical Secretariat has released the following communiqué on behalf of the Pontifical Household. 

Communiqué of the Holy Apostolic See of Rome-Ruthenia

On the Accession of the United Roman-Ruthenian Church and State to the Vienna Convention on Diplomatic Relations (1961)

1. In the exercise of its sovereign rights as an ecclesiastical state, the Holy Apostolic See of Rome-Ruthenia, under the direction of the Supreme Pontiff of the United Roman-Ruthenian Church and the Pontifical Imperial State of Rome-Ruthenia thereof, hereby declares and notifies its formal accession to the Vienna Convention on Diplomatic Relations (1961).

2. The Roman-Ruthenian Church and State therefore affirms that, in accordance with customary international law, recognition of sovereignty is declaratory and not constitutive. Therefore, the Roman-Ruthenian Church and State, as a sovereign ecclesiastical entity with apostolic and historic mandate, non-territorial in present nature and non-territorial-seeking, noting that sovereignty of the Church by long-established principal does not derive from control of territory, accepts and applies the Convention as a matter of principle, practice, and good faith, without prejudice to its inherent rights.

3. By this declaration, the Roman-Ruthenian Church and State undertakes:

a. To extend to foreign envoys accredited to the Roman-Ruthenian Church and State the privileges and immunities foreseen under the Vienna Convention, in a spirit of reciprocity and international courtesy.

b. To continue its present practice under its own sovereign ecclesiastical authority to issue credentials to its own diplomatic representatives and officials in conformity with the norms of the Convention.

c. To apply the provisions of the Convention as customary international law, thereby ensuring the protection of diplomatic agents and the proper conduct of international relations.

4. This declaration is made in continuity with the practice of other sovereign ecclesiastical entities, such as the Holy See of Rome and the Sovereign Military Order of Malta, which have historically applied international diplomatic law independently of territorial considerations.

5. This declaration is also made in accordance with the statements of canonical status and temporal rights pertaining to the Roman-Ruthenian Church and State and the Constitution Fides Petraque, all hereunto appended. . Sovereignty derives not from territory, but from apostolic foundation and divine mandate.

6. Thus this declaration is not a new assertion but a continuation of existing practice on the part of the Roman-Ruthenian Church and State, which has continually asserted in theory and in practice its right to carry out acts proper to a sovereign ecclesiastical state (Appendix 4).

7. The Roman-Ruthenian Church and State will transmit copies of this declaration to the United Nations and to interested states and institutions, as well as promulgate it publicly. The Roman-Ruthenian Church and State notes that in the absence of objection, such silence shall be understood as acknowledgment of the said Church’s good faith acceptance and application of the Convention.

In witness whereof, this communiqué is issued under the hand and seal of His Apostolic Highness the Most Holy Prince-Bishop Radislav I, Roman-Ruthenian Pope, Supreme Pontiff of the URRC, on this Feast of the Nativity of the Holy Mother of God, 8 September A.D. 2025, at the Holy Apostolic See.

Appendix 1 - Canonical Status

Appendix 2 - Temporal Rights

Appendix 3 - Fides Petraque

Appendix 4 - Sovereign, State, and Diplomatic Immunity

Rev. Jay Scott Newman, JCL

From the Stephenian Archives, Pontifical Apostolic Library.

His Apostolic Highness the Most Holy Pope Radislav I (right), then as a young layman on the occasion of his confirmation/Chrismation in the Roman Church, administered by the Rev. Jay Scott Newman, JCL (left), who would later serve as Chancellor of the Roman Catholic Diocese of Charleston, USA. This sacramental moment remains of enduring significance in the life of the United Roman-Ruthenian Church. Read more here: https://www.statopontificio.org/papal.html

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.

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.

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 Pope Radislav 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.

_________________

* Names and identity: Radislav Romanovich Johnson is the legally registered dynastic name of Pope Radislav I of Rome-Ruthenia. The pontifical and public name Pope Radislav I of Rome-Ruthenia is also officially recorded by the United States Department of State in his United States passport as a “known as” name. Further biographical information is available on his official biography.

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