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

From the Pontifical Secretariat - Office of Communications

ROME-RUTHENIA 21 April 2025 (NRom)

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

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

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

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

Mission-Based, Not Membership-Driven

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

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

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

“Reach” and Ecclesiastical Responsibility

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

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

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

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

Why Not Centralized Numbers?

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

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

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

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

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

Reflections

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

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

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

From the Holy Apostolic See
Paschal Season, 2025

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

From the Pontifical Court

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

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

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

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

Statement on the Death of Roman Pope Francis

Photo Credit: Quirinale.it

ROME-RUTHENIA 21 April 2025 (NRom)

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

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

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

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

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

ROME-RUTHENIA 20 April 2025 (NRom)

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

_______

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

Beloved in Christ around the world,

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

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

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

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

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

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

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

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

Official Statement on Identity Misuse and Institutional Impersonation

ROME-RUTHENIA 9 April 2025 (NRom)

The Pontifical Court has issued the following statement: 

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

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

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

We state unequivocally:

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

The only official Church websites are: 

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

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

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

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

— Holy Apostolic See of the United Roman-Ruthenian Church

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

ROME-RUTHENIA 5 March 2025 (NRom)

Rutherford (Radislav) I

Prince-Bishop and Pope-Catholicos of Rome-Ruthenia

Supreme Pontiff of the United Roman-Ruthenian Church

Радислав I

Князь-Епископ и Папа-Католикос Рима-Руси

Верховный Понтифик Объединенной Римско-Русской Церкви

Beloved brothers and sisters in Christ around the world,

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

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

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

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

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

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

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

With my prayers and blessings,
Радислав Пп. I

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

Patriarchal Letter

The Principles of Just Conflict, Sovereignty, and Historical Justice

1 March A.D. 2025

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

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

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

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