Motu Proprio: Per Mariam ad Cor Iesu, On the Singular Cooperation of the Blessed Virgin Mary in the Work of Redemption

Motu Proprio: Per Mariam ad Cor Iesu

Of Our Most Holy Father, Radislav I, by Divine Providence Supreme Pontiff of the United Roman-Ruthenian Church

On the Singular Cooperation of the Blessed Virgin Mary in the Work of Redemption

RADISLAV PP. I

Through Mary to the Heart of Jesus, pierced for the salvation of the world, there flows an unfailing river of grace and mercy. Yet by the mysterious will of God, the channel through which that grace first entered the world was the humble consent of the Virgin of Nazareth. In her the divine plan found a dwelling-place; through her obedience, the Word took flesh, and through her fidelity, the disciple learns to draw near to the Sacred Heart of her Son. The Church, pondering these mysteries, has ever discerned in Mary not a rival but the purest reflection of the Redeemer’s love; she who, by her maternal compassion, leads souls ever more deeply to the Heart of Jesus.

     From the earliest centuries of the Church, the faithful have honoured the Blessed Virgin Mary, the Holy Theotokos, as the woman through whom the Word became flesh and by whose obedience the new creation was begun. The holy Fathers acclaimed her as the new Eve, for as the first woman freely shared in the fall of mankind, so the Virgin, by grace and faith, freely shared in the plan of salvation. In this sense her fiat constituted a true though subordinate participation; entirely dependent upon, yet inseparably joined to the redemptive work of her Divine Son.

     When, in later ages, writers and pastors employed the title Co-Redemptrix, the prefix co- was neither intended to place Mary on a level of equality with Christ the Redeemer nor did it do so in fact. Rather, it signified that she stood with Him, united in compassion and purpose beneath the Cross, sharing in His sufferings as only a Mother might. Every grace flows from the Passion of Christ alone; Mary’s part is wholly derivative, wholly maternal. The venerable title Mediatrix belongs to her in this same subordinate sense, for all her intercession derives from, and leads back to, the one Mediator between God and men, Jesus Christ (1 Tim. 2:5).

     And in proof of its universal doctrinal truth, this same mystery is proclaimed in different terminology, with praises sung to the Theotokos in which she is hailed as the cause of our deification, the bridge leading those on earth to heaven, and the one through whom salvation came to the world. Such words do not exceed the bounds of sound doctrine but rather manifest the profound conviction that her cooperation in the divine economy was both free and real, and that her maternal intercession continues unceasingly within the communion of saints. Thus, in the contemplation of Mary, the whole Apostolic Church throughout the entire world meets upon common ground, acknowledging that the mystery of redemption, while wrought solely by Christ, includes by divine design the loving consent and abiding prayer of His Mother.

     To invoke the Blessed Virgin as Co-Redemptrix and Mediatrix of All Graces is therefore not to propose a new dogma, but to give name to a truth already contained in the deposit of faith and manifest in the Church’s perennial devotion. Indeed, it is Our sacred duty to serve as guardian of the faith, neither innovating nor redacting. And in that one unchanging faith, we know that redemption is accomplished by Christ alone; yet it was welcomed, served, and borne in her who replied, Be it done unto me according to thy word. In recognizing this, the faithful do not glorify Mary apart from her Son, but rather the infinite mercy of God who wills that His creatures should freely share in His saving work. Where this is misunderstood, the Church must explain and teach; and where this is the subject of protest or criticism, the Church must remain firm, not obfuscate, deny, or modify.

      May this truth, contemplated anew, inflame in all the children of the Church a deeper love for the Mother of the Redeemer, and lead them ever closer to the pierced Heart from which flow all graces of salvation.

      Therefore, moved by the example of the Saints and guided by the constant teaching of the Church, We affirm that the Blessed Virgin Mary, Mother of God, the Holy Theotokos, by divine disposition, cooperated in a unique and singular way in the work of human redemption; never equal to her Son the Redeemer, but wholly united with Him in love and suffering. The titles Co-Redemptrix and Mediatrix of All Graces, when rightly understood, express this same mystery of maternal participation and therefore are universal truths throughout all Christendom; and We commend their proper, prudent, continual, and perpetual use to clergy and laity throughout the world, for such is needed in order to deepen the faithful’s understanding of the Mother of the Church.

     Given in Rome-Ruthenia in the House of Sts. Peter, Andrew, Stephen, and Mark, this fifth day of November, in the two thousand twenty-fifth of the Incarnation. 

Radislav I of Rome-Ruthenia Issues New Encyclical “De Civitate Christiana”: A Call to Renew the Heart of Civilization

By M. Derosiers

ROME-RUTHENIA 31 October 2025 (NRom)

Summary:  In a powerful new encyclical, De Civitate Christiana, H.A.H. Prince-Bishop Radislav I, Roman-Ruthenian Pope outlines a call for spiritual renewal in modern society. He emphasizes that humanity's quest for peace stems from a divine yearning for communion with God, and true change begins in the heart, not through ideology or policy. The Church serves as a moral guide, advocating for justice and truth under the Cross of Christ. Radislav I critiques modern economic and political systems, urging a sacred economy rooted in service rather than profit. He envisions government as a ministry of justice that must align with God's eternal law to be legitimate. Ultimately, the encyclical champions the idea that transforming the world starts with the conversion of the soul, paving the way for a civilization centered on the sacred.

The full text of the encyclical is available at the Pontifical Chancery.

Reformed Anglican Church (Uganda) Enters Corporate Communion with United Roman-Ruthenian Church

By A. DiNardo

ROME-RUTHENIA 29 October 2025 (NRom)

His Illustrious Highness the Most Reverend Jonathan Kyangasha, ecclesiastical Archduke of Verulamius, Primate of Uganda and head of the Reformed Anglican Church of Uganda (RAC), has entered into corporate communion with the United Roman‑Ruthenian Church (URRC), by decree and Apostolic mandate of His Holiness the Roman-Ruthenian Pope. Simultaneously, the RAC will retain its existing internal structure, identity, customs, and autonomous governance, now recognised as a territorial jurisdiction within the Apostolic Congregation of the Consistory of the Holy Apostolic See, the curial office charged with oversight and support of patriarchates, primatial sees, provinces and dioceses in communion with the URRC.

The faithful of the RAC (Uganda) now participate in the URRC’s worldwide communion, sharing in its mission, liturgical life, and ecclesial family. This union marks a step in the URRC’s stated goal of “preserving and renewing the Orthodox-Catholic faith in its full inheritance” — bridging the Latin and Byzantine traditions as the Eastern Roman Church with Latin heritage.

Archbishop Kyangasha founded the Reformed Anglican Church of Uganda (RAC) in 2017, and currently serves as its primate.  Prior to that, he served in the Anglican tradition in Uganda (Anglican Communion). The RAC has been expanding its presence across Uganda. For example, in 2024 the ordination of Rev. Spencer Byamukama as vicar in the Kigezi archdeaconry in southern Uganda was officiated by Archbishop Kyangasha. His stabilising leadership comes amid a backdrop of ecclesial unrest within Ugandan Anglicanism: some communities dissatisfied with the processes and leadership of the Church of Uganda have joined the RAC under Kyangasha’s primacy. 

This corporate communion signals an ecclesial unity of a different kind. The URRC is an autocephalous Church with inheritance of Western (Latin) and Eastern (Byzantine, Russian, Syrian) traditions. The entry of the RAC (Uganda) as an autonomous territorial jurisdiction in corporate communion with the URRC underscores the Church's growing global footprint.

For clergy and laity of the RAC, the communion affirms recognition of their episcopal orders, sacraments and ministry within a wider communion, which represents both pastoral affirmation and canonical security. And, the RAC maintains liturgical and structural autonomy, respecting ancient ecclesiastical customs and dynamics, placing the RAC in a global communion context while retaining local identity. This is an example of an authentic ecumenical approach, a testament to Christian unity lived out in institutional form.

The new corporate communion of the Reformed Anglican Church (Uganda) with the URRC opens a fresh chapter in ecclesial identity and mission. The link to a global Holy Apostolic See, with acknowledged territorial status in the URRC’s structure, may enable expanded resources, broader relational networks, and deeper sacramental affirmation.

For the United Roman-Ruthenian Church, this partnership marks a further step in its strategy of global outreach and communion-building, particularly in Africa. Uganda, as a vibrant Christian context, offers both challenges and opportunities for living out this emerging ecclesial model. The communion holds great promise for deeper unity, stronger recognition, and broader mission of service in Uganda and beyond.

Celebrating the Living Heritage of Sacred Art and Culture

By Staff

ROME-RUTHENIA 26 October 2025 (NRom)

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

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

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

Appointment of the Most Reverend Adrián Guedes as Prefect of the Liturgy, Roman-Ruthenian Curia

His Excellency Bishop Adrián Guedes

By M. Derosiers

BUENOS AIRES 16 October 2025 (NRom)

(La versión castellana se encuentra a continuación.)

His Apostolic Highness the Most Holy Prince-Bishop Radislav I, Roman-Ruthenian Pope has appointed His Excellency Bishop Adrián Guedes to the Curial Office of Prefect of the Liturgy for the United Roman-Ruthenian Church and Pontifical Imperial State. Monsignor Guedes, already a bishop, was also elevated to the rank of Capitular Bishop within the Patriarchal Chapter of the Pontifical Court. 

Prefect of the Liturgy is head of one of the major offices, known as Prefectures, of the Roman-Ruthenian Curia, the central government of the Roman-Ruthenian Church and State. As Prefect of the Liturgy, Bishop Guedes is responsible for ensuring fidelity to the Apostolic tradition in in the liturgy of the Church in its various Western and Eastern usages. His prefecture also includes the Holy Apostolic Office for the Glorification of the Saints, the curial office responsible for evaluating causes for canonization. 

In addition to his curial responsibilities, Monsignor Guedes serves as Chaplain to His Royal Highness Sire Rubén and the Royal Merovingian Household, continuing a long tradition of pastoral ministry to the faithful and to the noble families associated with the Church’s apostolic and imperial heritage.

The United Roman-Ruthenian Church and Pontifical Imperial State stands as the rightful temporal successor of Saint Peter, bearing the historical and documented patrimony of Rome and Russia through Saint Leo X, with full Orthodox and Catholic autocephalous authority — equal in dignity to the Vatican, Constantinople, and the other ancient Patriarchates.

Continuing the unity of the pre-Schism Christian faith, the Church acts as guardian of the theological, liturgical, and cultural treasures of Christendom. It is the true visible Orthodox head of all Latin Christians, in addition to all others under her sacred mantle of care. The Church serves as the Orthodox Old Catholic jurisdiction for the historic lands of the Western Patriarchate and Holy Rus’.

The United Roman-Ruthenian Church remains steadfast in its mission: to safeguard the ancient faith, to proclaim the truth of Christ in all nations, and to uphold the spiritual sovereignty of the Apostolic Church in its fullness.

_________________________

La versión castellana:

Su Alteza Apostólica, el Santísimo Príncipe-Obispo Radislav I, Papa Romano-Ruteno, ha nombrado a Su Excelencia Mons. Adrián Guedes para el cargo curial de Prefecto de la Liturgia de la Iglesia Unida Romano-Rutena y del Estado Pontificio Imperial. Monseñor Guedes, ya obispo, fue asimismo elevado al rango de Obispo Capitular dentro del Capítulo Patriarcal de la Corte Pontificia.

El Prefecto de la Liturgia es el jefe de uno de los principales departamentos, conocidos como Prefecturas, de la Curia Romano-Rutena, el órgano central de gobierno de la Iglesia y el Estado Romano-Rutenos. Como Prefecto de la Liturgia, el Obispo Guedes es responsable de garantizar la fidelidad a la tradición apostólica en la liturgia de la Iglesia, tanto en sus usos occidentales como orientales. Su prefectura incluye también la Santa Oficina Apostólica para la Glorificación de los Santos, el organismo curial encargado de evaluar las causas de canonización.

Además de sus responsabilidades curiales, Monseñor Guedes ejerce como Capellán de Su Alteza Real Sire Rubén y de la Casa Real Merovingia, continuando una larga tradición de ministerio pastoral hacia los fieles y las familias nobles vinculadas al patrimonio apostólico e imperial de la Iglesia.

La Iglesia Unida Romano-Rutena y el Estado Pontificio Imperial se erigen como el legítimo sucesor temporal de San Pedro, portando el patrimonio histórico y documentado de Roma y Rusia a través de San León X, con plena autoridad autocéfala ortodoxa y católica, igual en dignidad al Vaticano, Constantinopla y los demás antiguos Patriarcados.

En continuidad con la unidad de la fe cristiana anterior al Cisma, la Iglesia actúa como guardiana de los tesoros teológicos, litúrgicos y culturales de la cristiandad. Es la verdadera cabeza ortodoxa visible de todos los cristianos latinos, además de todos aquellos que están bajo su sagrado manto de cuidado. La Iglesia sirve como jurisdicción ortodoxa Viejo Católica para las tierras históricas del Patriarcado Occidental y de la Santa Rus’.

La Iglesia Unida Romano-Rutena permanece firme en su misión: salvaguardar la fe antigua, proclamar la verdad de Cristo a todas las naciones y defender la soberanía espiritual de la Iglesia Apostólica en toda su plenitud.

United Roman-Ruthenian Church Establishes Province in the Russian Lands

H.E. Metropolitan Augustine
of Irkutsk

By A. DiNardo

IRKUTSK, 15 October 2025 (NRom)

The United Roman-Ruthenian Church (URRC) has announced the formal establishment of its Province in the Russian Lands, marking a significant development in the Church’s mission to serve the faithful across the historic territories of Holy Rus’, marking a significant development in the Church’s mission to serve the faithful across the historic territories of Holy Rus’, in response to growing pastoral needs and the call to deepen Christian unity within the Orthodox-Catholic tradition

The newly created ecclesiastical province is headed by Metropolitan Augustine of Irkutsk, who will oversee several parishes and a growing number of faithful members throughout the region. The province follows the traditional Anglican-Catholic Rite of the United Roman-Ruthenian Church, preserving the Western Orthodox liturgical and theological patrimony within the fullness of the Orthodox-Catholic faith. The local jurisdiction has also been officially registered for several years with the Ministry of Justice of the Russian Federation, underscoring the Church’s ongoing commitment to its global pastoral mission and the diverse lands of its cultural and spiritual heritage. 

 A facsimile of the first page of the Pontifical Decree of Establishment for the Province in the Russian Lands, rendered in the traditional language and orthography of Old Russian, has been released by the Pontifical Chancery.

According to the Holy Apostolic See, the new province has been affiliated with the United Roman-Ruthenian Church through its pontifical court for several years. The recent transfer of the jurisdiction to direct patriarchal oversight was authorized by His Apostolic Highness the Most Holy Pope Radislav I of Rome-Ruthenia, acting for pastoral and administrative reasons. The province now forms an integral part of the Catholicate of Rome-Ruthenia, the personal patriarchal jurisdiction of the Prince-Bishop of Rome-Ruthenia. 

The United Roman-Ruthenian Church, also known as the Roman-Ruthenian Church and State, continues the temporal and spiritual patrimony of the Apostolic See of St. Peter, united historically with both Rome and Rus’ through the legacy of St. Leo X and his successor. The Church maintains Orthodox and Catholic autocephalous authority, equal in dignity to the ancient Patriarchates of Rome, Constantinople, and others. 

The Holy Apostolic See of the United Roman-Ruthenian Church is the true visible Orthodox head of all Latin Christians, and for all others entrusted to her pastoral care. The Church serves as the Orthodox Old Catholic jurisdiction for the historic lands of the Western Patriarchate and Holy Rus’. The URRC is the Eastern Roman Church with Latin heritage, the continuation of the Apostolic faith in both East and West. Its mission is to preserve and renew the Orthodox-Catholic faith in its full inheritance. 

The establishment of the Province in the Russian Lands signifies not only the continued growth of the URRC’s global mission but also the strengthening of its pastoral presence across the Eurasian region. The United Roman-Ruthenian Church, however, is not a political organization, but rather a religious, cultural, and ethnic body. It does not seek civil rule, but is dedicated to the unity of faith, the preservation of Christian tradition, and the promotion of peace and reconciliation among peoples and cultures. 

In this spirit, the establishment of the Province in the Russian Lands reflects the Church’s ongoing mission to bear witness to the undivided faith of Christ’s One, Holy, Catholic, and Apostolic Church — a living bridge of love and tradition uniting East and West in the peace of the Gospel.

Satire Meets the Ivory Tower: “Trying to Sue the U” Exposes Academia’s Dark Underbelly with Wit and Courage

By A. DiNardo 

ROME-RUTHENIA 15 October 2025 (NRom)

Brace yourself for an academic adventure like no other.

Fiction—or not?—the truth
here stings.

Trying to Sue the U, is a satirical epic poem circulating online, now celebrating its one-year anniversary. The epic takes readers on a rollicking journey through the labyrinth of modern higher education. It’s a biting fairy tale for grown-ups—equal parts tragic, comic, and cathartic—that exposes the contradictions, bureaucratic absurdities, and moral compromises within universities today.

At its heart, this is not just literature—it’s a mirror held up to power.

A Brave Lecturer vs. the Ivory Tower

In this grand allegory, readers follow “The Brave Little Lecturer,” a defiant figure who dares to challenge the entrenched hierarchies of academia. When he confronts injustice—wage theft, retaliation, discrimination—he finds himself battling a hydra-headed institution that protects itself at all costs.

The poem’s strength lies in its clear-eyed portrayal of systemic failure wrapped in razor-sharp satire. Each character, from “Sneaky Snake” the campus ruler to “Big Gopher” the cold-hearted HR bureaucrat, embodies a familiar archetype of modern university life. On the surface they may seem exaggerated, but  in fact they are painfully recognizable to anyone who’s spent time in academia’s shadowed halls.

Sneaky Snake, the evil campus administrator
who terrorizes all the faculty

Through rhyme and rhythm, the author transforms what could be a grim exposé into something more powerful: a chorus of protest disguised as play.

A parody that reads like a case file.

Lifting the Lid on Academic Hypocrisy

Universities have long marketed themselves as temples of truth and enlightenment. Yet Trying to Sue the U peels back that glossy veneer to reveal a troubling picture—one of censorship, hypocrisy, and double standards.

"Nokloo," the Not-So-Fearless Campus Leader, ever feckless

From administrators who “bury their heads in the sand” to lawyers who weaponize taxpayer money, the poem skewers the machinery of institutional self-preservation. It’s a “civil rights fairy tale,” yes, but one with real-world implications. 

With Truth and Justice, the Brave
Little Lecture thwarts the greedy lawyers

For many adjuncts, lecturers, and contingent faculty, the Brave Little Lecturer’s plight hits close to home. The satire may be cloaked in whimsy, but its commentary on academic labor conditions is deeply authentic.

They silenced a teacher, but not the story.

The piece asks a burning question: When those who teach justice and ethics fail to practice them, what remains of higher education’s moral authority? Answer: Tyranny. 

A Tradition of Truth Through Humor

In the best tradition of literary satire, from Jonathan Swift to George Orwell, Trying to Sue the U uses humor not to trivialize, but to clarify. Its absurdities illuminate uncomfortable truths about power and privilege within supposedly egalitarian institutions rooted in social justice. 

Chameleon, the diversity officer who pretends to serve and
protect the people, but really protects the university administrators

The poem’s “cast” reads like a fable for the 21st century: “Chameleon,” the diversity officer who protects the powerful; “Big Bark,” the state attorney who defends the machinery of the system; “No-Hope Foryu,” the overworked, hapless, and ineffective federal civil rights officer. Each character highlights how accountability erodes when institutional reputation trumps integrity.

Big Bark, the State Attorney General, whose interest isn't justice,
but protecting the University even when it breaks the law

It’s a clever inversion of the academic epic. Where universities once celebrated intellectual bravery, this poem doesn't just suggest they now punish it, but rather blatantly states it. Yet it does so with a wink and a rhyme, making the medicine go down with a smile.

Art as Accountability

What makes Trying to Sue the U truly significant is its moral courage. In a culture where faculty often fear retaliation for speaking out, this piece breaks the silence through allegory. It invites public engagement in what is too often treated as an internal, untouchable affair.

How the epic satire portrays "Lady Justice,"
a high-priced whore up for sale to the highest bidder

By framing institutional failure as mythic comedy, the author creates distance—enough to laugh, but not enough to look away. The result is a kind of poetic whistleblowing, wielding metaphor instead of lawsuits.

Why It Matters

As academia grapples with crises of integrity, funding, and public trust, Trying to Sue the U feels less like parody and more like prophecy. It reminds us that art can still serve as conscience, that laughter can be resistance, and that even in satire, truth can find its voice.

Behind the humor is a simple demand: fairness, transparency, and the right to speak truth to power without fear.

The satire ends on a happy note, as the Brave Little Lecture refuses to play the
game that has been rigged by the corrupt system, follows his own path, and triumphs over injustice.

And perhaps that’s why the Brave Little Lecturer endures—not as a caricature, but as a symbol of every educator who refuses to give up on the ideal that universities once promised to uphold: that knowledge should serve the public good, not just the powerful few.

In the end, “Trying to Sue the U” may perhaps be fiction (or not?) — but its message is anything but.