New Patriarchal Letter on Christian Duty released by Prince-Bishop of Rome-Ruthenia

By Staff

ROME-RUTHENIA 10 October 2025 (NRom)

In a recently-released patriarchal letter entitled In omni generatione, His Apostolic Highness the Most Holy Prince-Bishop Radislav I, Roman-Ruthenian Pope, Supreme Pontiff of the United Roman-Ruthenian Church, offers a strong and compelling reminder of the Church’s eternal mission amid the shifting sands of politics and national identity. Speaking with the authority of the Apostolic tradition, His Holiness warns against the seductions of nationalism and partisanship that threaten to entangle the Bride of Christ in worldly loyalties. Instead, His Holiness calls clergy and faithful alike to reaffirm their true citizenship in the Kingdom of God, where mercy triumphs over power and truth stands above ideology. This letter serves as both a rebuke and a beacon, urging believers to remain steadfast, compassionate, and unafraid as witnesses to a faith that transcends every earthly empire.

_____________

Complete text of the Patriarchal Letter In Omni Generatione:
(Text in Latin and Old Russian follow)

In every generation, the Church must remind the world that our first allegiance is not to any flag, party, or political philosophy, but to the Kingdom of God. Nations rise and fall, parties change their colors and slogans, yet Christ alone is constant. When the Church forgets this, when she lets herself be caught in the nets of nationalism or ideology, she loses her prophetic voice and becomes merely an echo in the world’s discordant symphony. 

     Clergy especially are called to shun party and partisan politics, for political parties merely seek to use the Church for their own ends. They try to convince the faithful that they alone are the right Chris-tian path, but quickly turn when the Church disagrees, even often suggesting that the party or the nation or a political leader is the true litmus test of religious authority and legitimacy. It is, we must always remember, the Church that proclaims what is Christian, moral, and ethical — and that Church is One, Holy, Apostolic, Orthodox, and Catholic. In some countries, those not of the apostolic faith proclaim to speak for what is Christian, so often creating a bizarre blend of pseudo-Christianity, politics, and nationalism. Stranger still is that often those of the apostolic faith, seeking a Christian society, follow along, ceding their Apostolic birthright to others. This must be al-ways and everywhere avoided, and we must be ever-vigilant against it. This must be always and everywhere avoided, and we must be vig-ilant to keep the Bride of Christ free from worldly entanglements.

     Now, it is not a sin to love one’s homeland, whether it is the place you were born or a land of your ethnic heritage. Love of culture, land, and heritage can be holy in proper measure and when it reflects di-vine charity — in which case it stems from the Christian command to love one's neighbour. But when love becomes pride, and pride be-comes contempt for others, then the nation itself has become an idol. We see it when leaders speak of power more than mercy, and when policy is made without compassion. We see it when people start to think ill on the other side of a border rather than seeing in them the face of Christ. The Gospel does not ask us to make the world in our own image. Rather, it asks us to see Christ in the stranger, the sick, the poor, and the immigrant — for "I was a stranger, and you wel-comed me." 

     Too often, political life today has become a theater of anger, where winning is valued more than wisdom and cruelty is mistaken for strength. The Church must not imitate this spirit, and the faithful must not be drawn into such behavior. Moreover, the faithful must not consider such behavior to be the authentic Christian path. We are not to be the chaplains of any earthly empire, but the conscience of all.

     Our calling is to stand where others fear to stand: between ene-mies, among the suffering, within the storms that always arise. We do not speak with labels such as liberals or conservatives, right-wing or left-wing, but as Christians — Apostolic, Orthodox, Catholic Christians. We are to love truth more than empty, worldly victory, mercy more than comfort, and God more than ever-fleeting nations.

     The Church existed before any kingdom, empire, or republic, and will endure when all have passed away. So many rulers over time have pledged the destruction of the Church on earth, and yet here we stand. We have outlasted every single one of them and will continue to do so. The Church cannot be destroyed, and when it looks dire and the church stands at a precipice, Christ and His Holy Church will conquer. Therefore, let us live as citizens of heaven, faithful, compas-sionate, and unafraid. And let us pray for the conversion of all secular leaders and all people to the Holy Faith of Christ.

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     In omni generatione, Ecclesia mundum admonere debet primam nostram fidelitatem non ad ullam vexilli formam, factionem, aut philosophiam politicam pertinere, sed ad Regnum Dei. Gentes sur-gunt et cadunt, factiones mutant colores ac clamores suos, Christus autem solus manet immutabilis. Cum Ecclesia hoc obliviscitur, cum se ipsam implicari sinit retibus nationalismi aut ideologiae, vocem suam propheticam amittit, et fit tantum echo in symphonia mundi dissonante.

     Praesertim clerici vocantur ut partium politicarum consortia de-vitent, quippe quae Ecclesiam ad suos fines uti tantum velint. Saepe persuadere conantur fidelibus se solos esse veram viam Christianam, sed statim se vertunt, cum Ecclesia dissentit, etiam suadentes fac-tionem, nationem, aut ducem politicorum esse verum criterium aucto-ritatis ac legitimitatis religionis. Meminisse semper oportet Ecclesiam esse quae definit quid sit vere Christianum, morale, et honestum — eamque Ecclesiam unam, sanctam, apostolicam, orthodoxam et ca-tholicam esse.

     In quibusdam nationibus, quae fide apostolica carent, sibi vindicant loqui pro Christiano nomine, saepe monstrum quoddam pseudo-Christianitatis, politicae et nationalismi conficientes. Mirabilius etiam est quod nonnumquam fideles apostolici, Christianam societatem quaerentes, his consentientes nativum suum apostolicum ius aliis tradunt. Hoc semper et ubique vitandum est, atque oportet nos sem-per vigilare, ne Sponsa Christi vinculis mundanis implicetur.

     Non peccatum est patriam diligere, sive sit terra nativitatis, sive gentis originis. Amor culturae, terrae, ac hereditatis sanctus esse potest, si modum servat et caritatem divinam reflectit, ex praecepto Christiano quod iubet nos proximum diligere. Sed cum amor in su-perbiam vertitur, et superbia in contemptum aliorum, tunc ipsa natio idolum facta est. Id cernimus cum duces de potestate plus quam de misericordia loquuntur, et cum consilia sine compassione statuuntur. Id cernimus etiam cum homines trans fines alios suspectos habere incipiunt, nec amplius in eis vultum Christi agnoscunt. Evangelium non mandat ut mundum ad nostram imaginem fingamus, sed ut Christum in peregrino, in aegroto, in paupere, in advena videamus: “Hospes eram, et suscepistis me.”

     Nimis saepe vita politica hodierna facta est theatrum irae, ubi vincere plus valet quam sapientia, et crudelitas pro fortitudine habe-tur. Ecclesia hunc spiritum imitari nequit, nec fideles tali morum ra-tione decipi debent. Quin etiam, tales mores numquam pro via Chris-tiana habendi sunt. Non sumus cappellani cuiuslibet imperii ter-restris, sed conscientia omnium.

     Vocationem habemus stare ubi alii timent stare: inter inimicos, inter dolentes, in mediis tempestatibus quae semper oriuntur. Non loquimur titulis liberalium aut conservativorum, dexterae aut sinis-trae, sed tamquam Christiani — Apostolici, Orthodoxi, Catholici. Veritatem plus quam inanem victoriam, misericordiam plus quam commodum, Deum plus quam caduca regna diligere debemus.

     Ecclesia ante omnia regna, imperia, ac res publicas exstitit, et per-severabit cum omnia haec transierint. Tot principes per tempora in-teritum Ecclesiae minati sunt, et tamen adhuc stamus. Omnes illos superavimus, et superaturi sumus. Ecclesia destrui non potest; et cum omnia desperata videntur, cum ipsa ad praecipitium stare videtur, Christus et Ecclesia eius sancta triumphabunt.

     Ergo vivamus ut cives caeli, fideles, misericordes, et intrepidi. Et oremus pro conversione omnium ducum saecularium ac totius populi ad Sanctam Fidem Christi.

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     Въ каждомъ родѣ и племени Церковь обязана напоминать міру, яко первѣйшее наше послушаніе должно быть не знаме-ни, не партіи, не политическому мудрованію, но Царствію Божію. Царства возстаютъ и падаютъ, партіи изменяютъ свои цвѣта и лозунги, но Христосъ Единъ пребываетъ неизмененъ. Когда же Церковь забываетъ сіе и дозволяетъ себѣ быть уловленною въ сѣти национализма или идеологіи, тогда она утрачиваетъ свой пророческій гласъ и становится токмо от-звукoмъ въ раздвоенномъ гомонѣ міра.

     Особливо же духовенство призывается отвращатися отъ партійности и политическихъ влеченій, понеже партіи ищутъ лишь употребити Церковь въ своихъ тщеславныхъ намѣреніяхъ. Они стараются убѣдити вѣрныхъ, яко только они хранятъ истинный христіанскій путь, но вскоре отвра-щаются, аще Церковь не согласна съ ними, и нередко дерза-ютъ утверждати, яко партія, или народъ, или властелинъ по-литическій — суть мѣрила истинной вѣры и законности. Все-гда же подобаетъ памятовати, яко Церковь есть та, яже воз-вѣщаетъ, что есть христіанское, нравственное и благочести-вое, и та Церковь — Едина, Святая, Соборная и Апостольская. Въ некіихъ странахъ иные, не держащіеся апостольской вѣры, осмѣливаются глаголати отъ имени христіанства, создавая странное смешеніе ложнаго благочестія, политикі и национа-лизма. Еще же страннѣе то, яко иногда и сыны вѣры апо-стольской, желая устроити общество христіанское, следуютъ за ними, уступая свое апостольское достояніе чуждымъ. Сего подобаетъ всегда и всюду избѣгати и бодрствовати, да не бу-детъ Невѣста Христова связана мірскими узами.

     Не есть грѣхъ — любити Отечество, будь то земля, въ коей кто родился, или страна отеческаго рода. Любовь къ куль-турѣ, къ землѣ и къ наследію можетъ быти свята, аще пребу-детъ въ должной мѣрѣ и отражаетъ любовь Божію; ибо тогда она проистекаетъ изъ заповѣди Христовой — любити ближ-няго своего. Но когда любовь обращается въ гордыню, а гор-дыня — въ презрѣніе къ инымъ, тогда народъ самъ становит-ся идоломъ. Мы видимъ сіе, когда вожди глаголютъ болѣе о силѣ, нежели о милосердіи, и когда уставы творятся безъ со-страданія. Мы видимъ сіе, когда человѣцы начинаютъ по-мышляти зло о тѣхъ, что за границею, не видя въ нихъ образа Христова. Євангеліе не заповѣдуетъ намъ творити міръ по своему образу; оно велитъ узревати Христа въ странствую-щемъ, въ болящемъ, въ нищемъ и пришельцѣ, понеже рече-но: «Былъ есмь странникъ, и пріяхосте Мя».

     Слишкомъ часто нынѣшняя политическая жизнь становит-ся позорищемъ гнѣва, идеже побѣда цѣнится болѣе, нежели мудрость, и жестокость почитается силою. Церковь не должна подражати сему духу, и вѣрніи да не увлекаются таковыми нравами. Еще паче — да не почитаютъ сіе истиннымъ путемъ христіанскимъ. Мы не должны быти капелланами какова-либо земнаго царства, но совѣстью всякаго.

     Призваніе наше — стояти тамъ, идеже иные боятся стояти: между врагами, среди страждущихъ, въ мразѣ бурь мірскихъ. Мы не глаголемъ языкомъ партійнымъ — ни либеральныхъ, ни консервативныхъ, ни десныхъ, ни лѣвыхъ, — но яко христіане: Апостольскіе, Православные, Соборные. Мы долж-ны любити Истину болѣе, нежели тщетную побѣду мірскую, милость — болѣе, нежели покой, и Бога — болѣе, нежели су-етныя царства земныя.

     Церковь существовала прежде всякаго царства, имперіи или республики и пребудетъ, когда всѣ они прейдутъ. Многіе властители во времена различныя клялись истребити Цер-ковь на земли, и вотъ — мы стоимъ нынѣ. Мы пережили ихъ всѣхъ и пребудемъ впредь. Церковь не можетъ быть разру-шена, и даже когда видится, яко она стоитъ на краю бездны, Христосъ и Святая Его Церковь восторжествуютъ. Сего ради да живемъ яко граждане Небеснаго Царства — вѣрніи, мило-стивіи и безстрашніи. И да молимся о просвѣщеніи всѣхъ вла-стителей мірскихъ и всѣхъ человѣковъ ко Святѣй Вѣрѣ Хри-стовой.

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

From the Archives: Pope Radislav and the Rt. Rev. James Pollard Clark

His Holiness Pope Radislav I of Rome-Ruthenia, then as a younger layman, with the Right Reverend Bishop James Pollard Clark, who started him in priestly formation. Bishop Clark was Bishop of the Southern States in the Anglican Province of Christ the King.

Read more here: https://www.statopontificio.org/papal.html

(From the Stephenian Archives, Pontifical Apostolic Library.)

Statement by the United Roman-Ruthenian Church to the United Nations for the 2025 High-level Segment

By M. Derosiers

NEW YORK, 19 July 2025 (NRom)

In a compelling statement to the United Nations’ 2025 High-level Segment, the Holy Apostolic See of the United Roman‑Ruthenian Church (URRC) has called for a stronger role for faith-based and cultural institutions in achieving the 2030 Agenda for Sustainable Development. The statement, formally received by the UN Secretary-General, underscores the need for sustainable and inclusive progress that is both scientifically grounded and ethically informed.

Themed around “Advancing sustainable, inclusive, science- and evidence-based solutions for the 2030 Agenda,” this year’s high-level segment marks the 80th anniversary of the United Nations—a milestone that the URRC used as an opportunity to advocate for the integration of traditional values, ethical governance, and spiritual heritage into global development strategies.

A Call for Moral and Cultural Integration

The statement from the Holy Apostolic See emphasizes that technical innovation alone is insufficient to fulfill the Sustainable Development Goals (SDGs). According to the Church, long-term success demands a renewed commitment to dignity, tradition, and moral responsibility.

“As a transnational Orthodox ecclesiastical body with deep historical roots in Eastern and Western Christian traditions,” the Holy Apostolic See stated, “we are guardians of faith and liturgy and active participants in human development, peacebuilding, and ethical governance.”

Key Proposals Highlighted in the Statement

The Church outlined several areas where it believes faith-based communities, particularly those like the URRC with strong grassroots networks, can contribute meaningfully:

• Integration of Faith Communities in SDG Implementation: URRC urged greater inclusion of religious institutions in education, healthcare, and moral development, noting their trusted presence at the local level.
• Education Reform Rooted in Ethics: The Church advocates for systems that cultivate not only intellectual excellence but also virtues such as compassion, responsibility, and service to others.
• Preservation of Intangible Cultural Heritage: The statement stressed that the survival of traditions such as language, liturgy, and music is crucial for community resilience and identity.
• Intergenerational Programs: Emphasizing that both the elderly and the youth are vital to a healthy society, the URRC promoted dialogue and mentorship as tools to strengthen social cohesion.
• Faith-Based Environmental Stewardship: Drawing from doctrinal principles, the Church called for development strategies that respect and integrate spiritual approaches to environmental ethics.

Spiritual Traditions as Pillars of Sustainability

In its conclusion, the Holy Apostolic See framed traditional communities not as relics of the past, but as catalysts for renewal in a fragmented world. “As we approach the milestone of 2030,” the statement reads, “may our shared commitment to truth, compassion, and justice guide us toward a future where no one is left behind.”

This submission marks one of the most robust interventions by a religious body during this year’s segment, reinforcing the growing recognition that sustainable development must be multidimensional, addressing not only the material but also the cultural and moral foundations of society.

____________________

Full Text of the URRC Statement

Full Text of the Statement by the United Roman‑Ruthenian Church to the United Nations for the 2025 High‑level Segment: Received by the Secretary‑General

Objective and Purpose:

This statement by the Holy Apostolic See of the United Roman-Ruthenian Church and its Pontifical Nunciature to the UN contributes to the 2025 ECOSOC High-Level Segment by emphasising the essential role of cultural, spiritual, and ethical traditions in achieving the Sustainable Development Goals. Drawing from its historic ecclesiastical identity and international presence, the Church offers proposals that support authentically inclusive and sustainable solutions rooted in human dignity, moral responsibility, and the preservation of traditional societies.

Statement

As the United Nations marks 80 years of multilateral progress, the United Roman‑Ruthenian Church affirms its support for authentic sustainable development grounded in dignity, tradition, and ethical responsibility. We believe that achieving the 2030 Agenda requires not only innovation and science but a reaffirmation of enduring spiritual and cultural values.

As a transnational Orthodox ecclesiastical body with deep historical roots in Eastern and Western Christian traditions, the URRC represents a unique ethno‑religious community that spans continents. We are guardians of faith and liturgy and active participants in human development, peacebuilding, and ethical governance.

Key Contributions and Proposals:

Faith‑based communities are often among the most stable and trusted institutions at the grassroots level. The URRC encourages the international community to better integrate such communities into SDG implementation, particularly in education, healthcare, and moral formation.

We advocate for educational systems that nurture intellectual growth and also emphasise ethical responsibility, compassion, and service to others.

The SDGs cannot succeed without preserving intangible cultural heritage. Language, liturgy, traditional music, and spiritual practices must be safeguarded as heritage and living resources for community resilience and development.

A society that forgets its elders or disregards its youth undermines itself. The URRC promotes initiatives that bring generations together in dialogue, mentorship, and community building. This strengthens identity and ensures that no one is left behind.

The URRC embraces the doctrinal principle of stewardship of creation. We support partnerships that incorporate faith‑based environmental ethics into sustainable development.

In a time of great uncertainty and social fragmentation, traditional communities can be powerful catalysts for renewal. The United Roman‑Ruthenian Church calls upon global partners to recognise the indispensable role of cultural and spiritual heritage in achieving a just, sustainable, and authentically inclusive world. As we approach the milestone of 2030, may our shared commitment to truth, compassion, and justice guide us toward a future where no one is left behind.

In Memoriam: Major General Claudio Donnaloia, WG - Chief Heraldic Officer and Lifelong Servant to the Public Good

TARANTO 10 July 2025 (NRom)

The community of Taranto gathered with deep emotion in the Church of Sant’Antonio to bid farewell to Major General Claudio Donnaloia, a devoted public servant and long-standing civil protection volunteer, who tragically lost his life in a shipwreck last Sunday at the age of 73.

General Donnaloia was among four yachtsmen who went missing at sea. As of now, only one other body has been recovered. His brother Pasquale and fellow sailor Antonio dell’Amura remain unaccounted for.

A figure of steadfast commitment to public service, Donnaloia held the rank of Major General in the Pontifical Walsingham Guard and served as its Chief Heraldic Officer. Beyond his heraldic and military contributions, he dedicated years to civil protection as a volunteer with the Era Magna Graecia and served as national inspector for the Eco-Zoo Guard—roles that reflected his deep dedication to environmental preservation and humanitarian aid.

The funeral service was marked by solemnity and honor. His coffin, draped with symbols of his life’s mission, was accompanied by a guard of honor. Resting atop were his ceremonial cap and a photograph in full uniform — powerful reminders of a man whose life was defined by courage, discipline, and an unwavering sense of duty.

His body was recovered Monday evening off the coast of Bernalda, in the province of Matera. The search continues for the others who remain missing.

In mourning his loss, the community not only honors a distinguished officer, but a man whose life was rooted in solidarity, service, and an enduring commitment to the common good.

How the Roman-Ruthenian Pope’s Wave Function Probabilistic Demand Model Transformed Economic Thought

Radislav I of Rome-Ruthenia,
Father of Wave Function Probabilistic
Demand in economics.

Staff Editorial 

ROME-RUTHENIA 20 June 2025 (NRom)

 In the evolving landscape of economics, diplomacy, and behavioral science, one innovative framework stands out for its originality and lasting impact: the Choice Wave (originally known as Wave Function Probabilistic Demand) and its associated probabilistic demand model, developed in 2006 by His Apostolic Highness Pope Radislav I of Rome-Ruthenia*. The theory was subsequently empirically tested and proven with real-world financial data (see more here). And it formed the basis of his economics textbook used at the University of Minnesota, Practical Economics in an Ever-Changing World. 

A graduate of Harvard, Georgia Tech, and the University of Kentucky with degrees in Sustainability, Applied Physics, Economics, and Applied (Agricultural) Economics, he leads the global United Roman-Ruthenian Church, which holds special consultative status status with the United Nations Economic and Social Council. And, he is called the Father of the Wave Function in Economic Demand Theory. Pope Radislav’s groundbreaking work redefined how economists and policymakers approach decision-making. But, he is fundamentally a multidisciplinary behavioral scientist, and his work in wave function probability theory has been presented around the world and influences more than just economics. For example, it formed the mathematical basis for a capstone study he conducted at Harvard on police-public interactions, which also resulted in a policy memo for the United Nations. 

Yet, despite its originality and early contribution, Radislav’s theory has not always received formal recognition in later scholarship — even in studies advancing strikingly similar frameworks. As with many early innovations, the path from foundational insight to academic citation is often uneven. Nonetheless, the growing convergence around these ideas underscores their lasting relevance.

Indeed, Wave Function Probabilistic Demand, i.e., the Choice Wave, represents one of the earliest  known applications of quantum mechanics mathematics — specifically wave functions — to human decision-making in economics, as well as in policy, and beyond. The catchy name "Choice Wave" came from a conversation over coffee he had with one of his former professors while a Visiting Scholar at the Georgia Tech School of Economics, school chair Prof. Patrick McCarthy. 

Radislav in a light moment in earlier years with
Dr. John Caufield, a pioneering figure in holography
 and a friend since youth. Radislav grew up around
many such international luminaries in the sciences.

Radislav's work, published first as a PhD dissertation in 2007 and then subsequently in multiple peer-reviewed journals, not only predates but in some respects anticipates key features of the better-known “quantum cognition,” "quantum economics," and “quantum decision theory” literature that gained visibility especially after 2011. 

...this theory would revolutionize economic textbooks in 20 years...

Prof. Frank Scott, Gatton Professor of Economics at the University of Kentucky and a member of his PhD committee, said in 2007 that he believed this theory would revolutionize economic textbooks in 20 years. His PhD committee chair, the eminent environmental economist Prof. Angelos Pagoulatos, was also a proponent of the theory. Another committee member Prof. David Debertin wrote, "...on the basis of pure intellect, [Radislav] outshines them all."* 

Radislav with the U.S. Secretary of Agriculture

And it is not without recognition in the broader economics field. For example, in their 2021 article entitled "Asymmetrical Property of the Subproportionality of Weighting Function in Prospect Theory: Is It Real and How Can It Be Achieved?", Huang, Shen, Yang, Kuang, Li, and Li pointed out that Radislav's foundational work...

"...questioned the classical rationality and proposed that people are indeed different, but this point had been missing from economics."

While formal critiques of Radislav’s Choice Wave model appear rare or even non-existent in published scholarship, the theory’s reception — or lack thereof in some circles — may reflect broader dynamics in academic economics rather than shortcomings in the work itself. The model’s use of quantum mechanics mathematics, though rigorous, introduces a level of complexity that some economists might see as unnecessarily intricate compared to more familiar classical or behavioral approaches. There also appears to be a long-standing skepticism within the field about importing concepts from physics into the social sciences, with critics often wary that such frameworks may be metaphorically appealing but not always empirically essential.

Additionally, the theory’s limited mainstream adoption so far may stem less from flaws in its logic or utility, and more from disciplinary conservatism, branding gaps, and institutional inertia. New paradigms, especially those that challenge core assumptions, can take decades to gain recognition, as seen in the slow rise of behavioral economics. The Choice Wave’s distinctive terminology and its association with an unconventional academic path, including Radislav’s dual role as a religious leader, may have further complicated its integration into the standard canon. Rather than signaling a weakness, this situation presents an opportunity for the field to revisit and rigorously engage with early, innovative contributions that anticipated today’s growing interest in probabilistic and quantum-inspired models of decision-making.

What sets Radislav's contributions apart is their depth and breadth of not only theory, but practical application:

• A rigorous mathematical model adapting Schrödinger’s wave equation to consumer and group choice.
• Concepts like orthogonal Choice Waves representing distinct rationalities, multipoint gravitational models of influence, and the Theory of Parallel Rationality.
• Applications spanning business strategy, diplomacy, marketing, sustainability, and policy.

The theory is more than a mere hypothetical concept, though. It has been both theoretically reviewed for its mathematical rigor and empirically tested with multiple real-world data sets. Building on psychological economics work of Kahneman, Tversky, Rabin, Russell, and Thaler, the Choice Wave model applies mathematical principles derived from wave functions in quantum mechanics to economics, permitting utility-maximizing choices across a range of probabilistically-weighted options rather than a single deterministic path. It recognizes that individuals and groups may operate with distinct yet rational decision strategies, each represented mathematically as an entirely independent wave function. 

Radislav (left) at university commencement exercises
with a Regent, the Chancellor, and Vice Chancellor
of the University of Minnesota Crookston

Long before probabilistic models of demand and behavioral economics gained widespread traction, Pope Radislav’s theory anticipated the need for frameworks that respect the diversity of human rationalities. The Choice Wave helps explain individual and collective behavior in markets, diplomacy, sustainability, and policy. It introduces the concept of natural and artificial “bridges” to align incentives across parallel economic worlds, fostering more optimal outcomes for complex societies.

Notable publications by Radislav Romanovich Johnson include:

• The Choice Wave: An Alternative Description of Consumer Behavior (Research in Business and Economics Journal, 2012)
• A Probabilistic Demand Application in the American Cracker Market (International Journal of Food and Agricultural Economics, 2016)
• Choice Waves and Strategic Interaction (Journal of Technology Research, 2017)
• Improving Police-Public Conflict Resolution to Improve Sustainability Decision Strategy (Journal of Human Resource and Sustainability Studies, 2021)
• Implications of Hybrid Courses on Perceived Learning of Undergraduate Students and their Anticipated Benefits in a Post-Pandemic Environment. (with Rachel Lundbohm) (Transnational Journal of Business, 2022)
• A Probabilistic Shortage of Private Land Opened to Hunters in Northwest Minnesota. (Eddie Walker II) (Modern Economy, 2018)

Today, concepts building on the principles promoted by wave function probabilistic demand are visible throughout modern scholarship. From marketing to environmental policy and beyond, the ideas advanced by the Roman-Ruthenian Pope in 2006 continue to shape how experts think about choice, utility, and social alignment. 

Below are just a few examples of more recent articles in this rapidly developing field, many of which reflect ideas and frameworks that appear consistent with the principles Radislav first advanced in 2006.

• Ledenyov, Dimitri O.; Ledenyov, Viktor O.; Viktor Olegovich Ledenyov Sr., and Dimitri O. Ledenyov Sr. Wave function in economics. 2015. 
• David Orrell. Quantum Economics. Economic Thought, 2018
• William Hubbard. Quantum Economics, Newtonian Economics, and Law Coase-Sandor Working Paper Series in Law and Economics. 2017.
• David Orrell. Quantum Economics: The New Science of Money. 
• Matt Swayne. Quantum Economics: Could a New Economic Paradigm Be Guided by Quantum Models? 2024
• Amit Goswami. Quantum Economics: Unleashing the Power of an Economics of Consciousness. 
• Christian Aspalter. Quantum Economics: The New Economics of Communication, Power and Power Relations. 2025.

In addition to ecclesiastical and diplomatic work, Radislav is a long-time academic. At the invitation of Woosong University President Dr. John Endicott, formerly head of the Center for International Strategy, Technology, and Policy at Georgia Tech, Radislav served at Woosong's SolBridge International School of Business in South Korea for three years as professor and university chaplain. He later served almost a decade on the faculty at the University of Minnesota's Crookston campus. Now, despite his many obligations, he teaches and guest lectures at universities around the world, including being on faculty at the London School of Business and Finance. In 2018, he was named a Fellow of the Royal Geographical Society, in 2022, he received the ACBSP Business Accreditation Council's Distinguished Teaching Award, and in 2023, he was named a Fellow of the Institute on the Environment at the University of Minnesota. 

Radislav I addressing the
campus at the University of Minnesota Crookston

As the global community grapples with increasingly intricate challenges, the Choice Wave model offers both a powerful analytic tool and a call to engage more deeply with the origins of the theories that guide modern policy. Indeed, we call on the economic field to give credit where credit is due. This is an invitation in the interest of academic integrity and scholarly thoroughness for authors, journals, and thought leaders to reflect, engage, and strengthen the rigor and inclusivity of economic science. Ultimately, we aim to foster a more complete, interconnected dialogue on innovative approaches to human decision-making. As the field continues to evolve, we encourage ongoing engagement with foundational contributions like those of Radislav, whose early work anticipated many of the developments we see today. Recognizing such origins helps strengthen the field’s intellectual integrity and depth.

We hope this reminder of the model’s origins encourages future work to engage more deeply with these foundational contributions.

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* 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.