Roman-Ruthenian Autonomous Missionary Province Established for Cameroon and Central Africa

Archbishop Mvondo,
Primate of Cameroon and Central Africa

By A. DiNardo

YAOUNDÉ 02 October 2026 (NRom)

A new ecclesiastical jurisdiction of the United Roman-Ruthenian Church, the Autonomous Missionary Province of Cameroon and Central Africa, has been established by decree of His Apostolic Highness, the Most Holy Pope Radislav I of Rome-Ruthenia. The newly constituted missionary province will have its Primatial Archdiocese in Yaoundé, Cameroon, which will serve as the principal ecclesiastical see for its work in Cameroon and the wider Central African region. The Province is also admitted as a full member of the Apostolic Congregation of the Consistory. 

His Excellency Bishop Pierre Marie Mvondo, of the Congregation of Mary and of the Holy Apostles of Jesus, has been appointed Primate of the Autonomous Missionary Province. In connection with his appointment as primate, Monsignor Mvondo has also been granted the personal rank and dignity of Archbishop. The establishment of the province provides a formal ecclesiastical structure for the continuation and development of its missionary, pastoral, and sacramental ministry throughout the region. 

Liturgy in a parish in Cameroon.

The province identifies its episcopal succession with the Thục line of apostolic succession and will continue to celebrate and preserve the Roman Rite tradition. Its spiritual and pastoral life will also be shaped by a Franciscan charism, emphasizing missionary service, simplicity, fraternity, prayer, and care for the communities entrusted to its ministry.

From its primatial see in Yaoundé, the new province is expected to coordinate missionary activity, strengthen clergy and religious formation, support local communities, and foster the development of its ecclesiastical presence across Cameroon and Central Africa.

The decree marks a new stage in the organization of the church's missionary work in the region, placing the province under the primatial leadership of Archbishop Pierre Marie Mvondo while maintaining its Roman liturgical heritage and Franciscan spiritual identity.

Archbishop Jonathan Kyangasha Appointed Cardinal Priest of S. Apollinare

H.Em. Cardinal Kyangasha

By A. DiNardo

ROME-RUTHENIA 15 September 2026 (NRom)

His Illustrious Highness Archbishop Jonathan Kyangasha has been appointed Cardinal Priest of S. Apollinare by His Apostolic Highness the Most Holy Pope Radislav I of Rome-Ruthenia, marking a new chapter in the Archbishop’s service within the United Roman-Ruthenian Church and its Holy Apostolic See.

Archbishop Kyangasha serves as Primate of the Reformed Anglican Church and the Province of Uganda and is a member of the Apostolic Congregation of the Consistory. The Consistory is the senior-most prefecture of the Roman-Ruthenian Curia and is charged with supporting the pastoral mission of the Roman-Ruthenian Pope through oversight and support of patriarchates, primatial sees, provinces and dioceses in communion with the United Roman-Ruthenian Church. The Reformed Anglican Church and the Province of Uganda is among the principal territorial jurisdictions.

The appointment gives Archbishop Kyangasha the cardinalatial title of Cardinal Priest of S. Apollinare, one of the titular churches assigned to Cardinal Priests within the United Roman-Ruthenian Church’s College of Cardinals. The Church’s official register of cardinalatial titles lists S. Apollinare alongside such titles as S. Agnese in Agone, S. Carlo ai Catinari, S. Martino ai Monti and S. Salvatore in Lauro.

An Ancient Roman Title

The historic Church of Sant’Apollinare stands in Rome’s Rione Ponte, between Piazza Navona and Palazzo Altemps. Its origins reach back to the early Middle Ages, with its foundation traditionally dated to between the seventh and eighth centuries. It is dedicated to St. Apollinaris, who, according to tradition, accompanied St. Peter from Antioch to Rome and later became the first bishop of Ravenna.

The original church was probably associated with a community of Byzantine-rite monks who had fled Constantinople amid the iconoclastic persecutions associated with Emperor Leo III the Isaurian. Centuries later, Pope Benedict XIV of Rome ordered the church rebuilt from its foundations. The reconstruction, undertaken between 1742 and 1748 according to designs by architect Ferdinando Fuga, produced the building substantially known today.

The ancient dedication gives particular historical symbolism to Archbishop Kyangasha’s new cardinalatial title, linking his service to the memory of a saint whose ministry, according to tradition, connected the apostolic mission of St. Peter in Rome with the early Christian See of Ravenna. In keeping with the historic character of Roman titular clergy, the cardinalatial title establishes an honorary association with the church and does not entail direct responsibility for its parochial administration or pastoral service.

Service in the College of Cardinals

Within the United Roman-Ruthenian Church, the College of Cardinals serves as the senior council of the Holy Apostolic See and as the senior-most section of the Patriarchal Chapter. Its members assist the Roman-Ruthenian Pope in questions concerning doctrine, ecclesiastical governance and the long-term stewardship of the Church’s spiritual and temporal patrimony.

The cardinalatial office is more than an honorary dignity. Cardinals exercise advisory, deliberative and juridical responsibilities and may also be entrusted with offices in the Roman-Ruthenian Curia and Pontifical Court. They are drawn principally from bishops and senior clergy distinguished by service, learning and fidelity, while certain lower cardinalatial ranks may also be conferred upon younger clergy formed in service to the Holy Apostolic See.

Members of the College additionally bear responsibilities concerning the continuity of the Holy Apostolic See. Under the Church’s canonical system, Cardinals are Pontifical Electors by right and, together with other designated electors of the Pontifical Court, participate in the election or confirmation of a successor when the See becomes vacant.

For Cardinal Kyangasha, appointment to the College therefore brings both a historic ecclesiastical dignity and additional responsibilities within the governing life of the United Roman-Ruthenian Church. His elevation also places renewed attention on the Church’s relationship with the Reformed Anglican Church and the Province of Uganda through the Apostolic Congregation of the Consistory, underscoring the role of its primatial jurisdictions in the wider communion.

The appointment joins the ancient symbolism of S. Apollinare with contemporary episcopal service in Africa and the broader life of the Holy Apostolic See, demonstrating the College of Cardinals’ stated mission of preserving continuity in apostolic governance while assisting the Roman-Ruthenian Pope in the pastoral and institutional stewardship of the Church.

New Pontifical Majordomo Appointed to the Pontifical Court

H.E. Marquis Hunter Lisle of Orsha
Pontifical Majordomo

By Staff

ROME-RUTHENIA 14 September 2026 (NRom)

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

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

Prince Floyd Jack,
outgoing Majordomo

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

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

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

Christian Service Within the Apostolic Church

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

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

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

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

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

H.H. Pope Radislav I of Rome-Ruthenia

By M. Derosiers

ROME-RUTHENIA 11 September 2026 (NRom)

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

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

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

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

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

The Latin Orthodox Petrine Succession

St. Peter the Apostle

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

The Temporal Succession of Peter

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

The second dimension is temporal.

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

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

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

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

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

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

One Office, Two Dimensions

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

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

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

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

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

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

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

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

Custodia Petri — The Custody of Peter

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

Custodi Petri
Art by PGP Media

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

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

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

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

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

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

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

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

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

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

_______________

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.

Four Clergymen named Fellows of the Pontifical College of Chaplains

A. DiNardo

ROME-RUTHENIA 20 July 2026

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

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

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

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

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

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

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

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

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

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

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

By M. Derosiers 

NEW YORK 11 July 2026 (NRom)

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

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

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

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

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

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

Objective 

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

Statement

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

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

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

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

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

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

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UN ECOSOC Rejection Email: 

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

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

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

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Roman-Ruthenian Reply to the United Nations: 

We acknowledge receipt of your decision.

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

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

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

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Reply from the United Nations ECOSOC

It appears that you are responding to message #547121.

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

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

The Apostolic Household: Service Beyond Ceremony

By A. DiNardo

ROME-RUTHENIA 10 July 2026 (NRom)

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

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

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

A Living Household

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

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

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

Service Across the Years

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

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

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

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

Heritage in Service of the Present

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

Beyond Ceremony

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

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

A Family Behind the Office

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

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

Explore the Gallery

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

View the Gallery here.

Discover the Legacy

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

Coats of Arms Approved for the URRC Russian Province

27 June 2026

The Office of H.A.H. the Most Holy Roman-Ruthenian Pope approved the following coats of arms: 

For H.Em. Cardinal Avgustin of Irkutsk, Baron of Crescencia, Primate of the Russian Lands of the URRC: 

Per pale, dexter (for the See of Irkutsk) per fess Azure and Gules; First: on waves Argent and Azure a Slavic church with walled enclosure Argent upon a mount Vert, accompanied in chief dexter by an estoile and in chief sinister by an Orthodox cross, Or; Second, a flaming heart Or pierced bendwise by an arrow Or; sinister (for the Cardinal himself), Or, a cross nebuly Gules charged at the centre with a flaming heart Or and between four babrs (in the style of Irkutsk) rampant Sable.

     The shield ensigned with a baronial coronet and a mitre of the Gallo-Russo-Byzantine Rite. Behind the shield is placed a crozier. The shield is set beneath a red galero with cords and fifteen tassels pendent on either side.

For the Russian Lands of the URRC:

Per pale, dexter per fess Azure and Gules; First: on waves Argent and Azure a Slavic church with walled enclosure Argent upon a mount Vert, accompanied in chief dexter by an estoile and in chief sinister by an Orthodox cross, Or; Second, a flaming heart Or pierced bendwise by an arrow Or. The shield is surrounded by a gold wreath joined in base with a ribbon of Gules and Azure. Upon the shield is set a mitre of the Gallo-Russo-Byzantine Rite. 

Congregation des Compagnons de Saint Benoît (Congregation of the Companions of St Benedict) in Africa Received into the Catholicate of Rome-Ruthenia

By M. Derosiers

CAMEROON 7 May 2026 (NRom)

The United Roman Ruthenian Church has announced the formal admission of the Congrégation des Compagnons de Saint Benoît (CCSB) into the Catholicate of Rome-Ruthenia, the patriarchal jurisdiction of the Roman-Ruthenian Pope. According to ecclesiastical officials, the decree of admission was enacted through a papal bulla signed by His Holiness on 6 May 2026, marking a significant development in the expanding international relationships and global presence of the Roman-Ruthenian Church and State.

Founded on 11 July 2007 in Cameroon by the Revd Brother Emmanuel Oba’a CCSB/OSB within the Anglican Church of Cameroon, the Congregation of the Companions of St Benedict is a Benedictine religious community composed of priests, brothers, and sisters dedicated to a life of prayer, service, and charitable outreach. The congregation combines monastic spirituality with active ministry, particularly in support of vulnerable children, including orphans, homeless youth, and children affected by poverty and disease. Headquartered at Saint Joseph Priory in Ebolowa, Cameroon, the community follows a semi-contemplative religious life based on the Rule of St Benedict and shaped by commitments to obedience, poverty, chastity, stability, and conversion of life.

The congregation’s liturgical is built on the Roman Rite. Its apostolic works include educational and social initiatives aimed at long-term community development and self-sufficiency. Projects envisioned by the congregation include education, medicine, and hospitality services connected to local charitable ministries.

The admission of the CCSB into the Catholicate is expected to strengthen ecclesial ties between African religious communities and the wider United Roman-Ruthenian Church, which already had a global presence across several continents.

Sources within the Catholicate also noted the distinctive ceremonial tradition surrounding papal bullae issued by the United Roman-Ruthenian Church. The seals bear on the obverse an image of St Stephen the Apostle and Proto-Deacon, while the reverse carries the traditional Seal of the Fisherman depicting St Peter as a fisherman together with the name of the reigning Pope rendered in Russian Cyrillic script.

Eva Duarte Perón Declared Servant of God

 

A. DiNardo

BUENOS AIRES 17 April 2026 (NRom)

The Apostolic Office for the Glorification of the Saints of the United Roman-Ruthenian Church has announced that Eva Duarte Perón has been declared a Servant of God by His Apostolic Highness the Most Holy Pope Radislav I of Rome-Ruthenia. This designation marks an important step in her cause for canonization, which was formally opened in 2025 and remains ongoing.

The Holy Father’s recognition highlights Perón’s widely acknowledged virtues, particularly her lifelong commitment to the care of the poor and marginalized. Her charitable initiatives and advocacy for social justice have been cited as key elements in evaluating her life of Christian witness.

As a Servant of God, Perón’s life will now undergo further theological and historical examination as part of the Church’s discernment process regarding sainthood. The Apostolic Office emphasized that the cause continues to progress, inviting the faithful to reflect on her example and to support the process through prayer.

Metropolitan Archbishop of Irkutsk named Cardinal

His Eminence Cardinal Avgustin,
Metropolitan Archbishop of Irkutsk

M. Derosiers 

IRKUTSK 15 April 2026 (NRom)

His Holiness Pope Radislav I of Rome-Ruthenia has formally assigned His Eminence Cardinal Avgustin of Irkutsk the title of Cardinal Priest of Santa Barbara, showing the importance of the Russian lands to the history and heritage of the United Roman-Ruthenian Church.

Cardinal Avgustin, who serves as Metropolitan Archbishop of Irkutsk and Primate of the Russian Lands in the United Roman-Ruthenian Church, received this designation as part of the longstanding tradition linking members of the College of Cardinals to titular churches. The assignment symbolizes both symbolic membership in the Diocese of Rome-Ruthenia and the Cardinal’s role as a principal advisor to the Holy Father. It also reflects recognition of Cardinal Avgustin’s leadership and pastoral service across the Russian territories under his care.

Church officials note that the title of Santa Barbara carries historic and spiritual significance, reinforcing the unity between local Churches and the Apostolic See.

Roman-Ruthenian Pope Comments on Profane Images of Christ

ROME-RUTHENIA 15 April 2026 (NRom)

Statement by His Apostolic Highness the Most Holy Radislav I of Rome-Ruthenia on recent profane depictions of Our Lord Jesus Christ: 

We are gravely saddened to learn of a recent video, reportedly disseminated by authorities in Iran, in which the Divine Person of Our Lord Jesus Christ is portrayed in a manner gravely offensive to His sacred dignity.

In this representation, the Redeemer is depicted within a profane and violent scene, unworthy of Him who is meek and humble of heart, and who shall come again not in spectacle, but in justice and majesty.

Such misuse of the sacred image constitutes an offense against religion itself, and cannot be justified under the pretext of political expression or national rivalry.

At the same time, We must recall that the Holy Name and image of Our Lord are never to be employed lightly, irreverently, or as instruments of mere political display by any party whatsoever. For Christ the King is not to be enlisted in the contests of men, nor reduced to a figure of worldly contention, but adored in spirit and in truth.

We therefore condemn all such profanations, from whatever source they may arise, and call upon all men to restore due reverence to the sacred, lest the sense of the divine be further obscured among the nations.

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

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

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

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

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

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

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

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

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

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

16 March 2026

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

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

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

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

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

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

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

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

By A. DiNardo

ROME-RUTHENIA 12 March 2026 (NRom)

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

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

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

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

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

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

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

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

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

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

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

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

Radislav Pp. I