What does a Christian Economy look like? New Encyclical points the way.

The following encyclical on the timeless principles of a Christian economy in the world was promulgated by H.A.H. Prince-Bishop Rutherford (Radislav) I of Rome-Ruthenia

 

RADISLAV PP. I

Encyclical: Toward a Christian Economy

4 May 2025

“And they had all things in common... and no one said that any of the things he possessed was his own.” — Acts 4:32

“Give me neither poverty nor riches… lest I be full and deny Thee.” — Proverbs 30:8-9

1. Toward a Christian Economy: The Orthodox Principle of Just Stewardship

The United Roman-Ruthenian Church affirms that the economy is not merely a mechanism of production and consumption, but a field of moral action and spiritual consequence. Economic structures, like all social arrangements, must be judged by whether they uphold the dignity of the human person, serve the common good, and reflect the justice and mercy of God.

The Church rejects both the materialist individualism of unrestrained consumer capitalism and the dehumanizing collectivism of state technocracies, socialism, and communism. These two categories of systems, though in ideological opposition, share a common root in secularism and a disordered view of the human person — either as a mere producer and consumer, or as a cog in an impersonal bureaucratic machine.

2. The Orthodox of Distributism: A Path of Shared Stewardship

Following the wisdom of the Holy Fathers, Orthodox and Catholic practice, and the witness of the early Christian community, we advocate for an Orthodox Distributist Model — an economy in which the means of production (e.g., land, tools, crafts, small businesses) are widely and justly distributed, not concentrated in the hands of the few (whether oligarchs or state planners). This vision:

· Affirms private property as a natural good, when exercised with responsibility and service to others;

· Encourages family and local enterprise, agrarian and artisanal production, and cooperatives;

· Condemns exploitative debt, usury, and monopolistic control, which enslave persons and communities;

· Calls for subsidiarity, wherein decisions and resources remain at the most local and humane level possible;

· Exalts labor, not as a commodity, but as a sacred participation in God’s creative work;

· Demands just wages, not merely for survival, but for a life of dignity and spiritual flourishing;

· Upholds hospitality and almsgiving, not as charity alone, but as justice owed to the poor and stranger.

     This model does not idolize the market nor submit to central planning, but seeks an integrated economy of persons and communities, grounded in the ecclesial vision of communion and stewardship. It recognizes legitimate roles for markets and for governance — so long as both are accountable to moral truth and oriented toward human and spiritual good.

3. On Trade and the Bonds of Neighborly Exchange

Orthodox Old Catholic economic teaching, rooted in the commandment to love one’s neighbor, affirms that international trade is not merely economic but moral. It is a form of extended community between peoples, for we are all joined in Christ, even across ever-fluid political borders.

Healthy trade builds mutual respect, peace, and interdependence rightly ordered. While the Church recognizes that modest tariffs and trade policies may serve as tools of negotiation or protection in rare and specific circumstances, they must never become instruments of vengeance, isolation, nativism, or nationalistic pride. Blanket or erratic tariff regimes harm both producers and consumers, distort the natural bonds of mutual provision, and often punish the poor. Rather than economic warfare, we advocate for ethical and cooperative trade, fair pricing, and solidarity with nations striving to develop their own local economies in dignity and peace. As St. John Chrysostom teaches, “The rich exist for the sake of the poor, and the poor for the salvation of the rich.” So, therefore, must nations relate to one another with humility and justice.

4. Against the Polarization of Economic Discourse

Orthodox Old Catholic social witness calls us away from the false idols of political extremism, whether from the populist right or the technocratic left. The economic life of a nation must not become a battleground for ideological absolutism, but a field of discernment, stewardship, and charity. When political factions weaponize the economy, reducing complex human realities to slogans, tariffs, or central planning, they obscure the deeper truths of justice, community, and personal dignity. The Orthodox vision, grounded in the Incarnation and the life of the Church, calls for economic discourse rooted not in party allegiance, but in the Gospel’s demand for mercy, truth, and the well-being of all, especially the poor and the vulnerable.

5. A Moral Alternative for a Fractured World

In the face of increasing global inequality, ecological degradation, and spiritual alienation, we call upon the Christian faithful around the world, and upon parishes and institutions to:

· Support and invest in local economies, especially Orthodox farmers, tradespeople, and artisans;

· Develop credit unions and cooperative ventures grounded in Christian ethics;

· Advocate for policies that decentralize economic power and property, protect workers, and restore appropriate rest;

· Resist both the idolatry of wealth and the false salvation of state technocracy and socialism.

Our Lord taught us not to store up treasures on earth, but to seek first the Kingdom of God. Yet it is precisely in our daily economic choices — how we work, trade, save, and share — that this Kingdom begins to be made manifest.

Indeed, in Christian tradition, the Righteous Joseph the Betrothed is honored as the humble guardian of the Bogomater and the earthly protector of our Lord Jesus Christ. As a carpenter by trade, he exemplifies the sanctification of daily labor when offered in faith and obedience to God. His life reminds us that honest work, however simple or hidden, can become a means of grace and service when carried out in love, humility, and devotion. Through St. Joseph’s quiet diligence and unwavering care, he fulfilled his vocation with integrity, embodying the dignity of human labor in harmony with God’s providence. Thus Christians may rightly look to the Righteous Joseph as a patron and intercessor for all who work with their hands, provide for their families, and seek to live faithfully in the midst of their vocations.

May Saint Joseph the Righteous, the Holy Wonderworkers and Unmercenaries Cosmas and Damian, and Saint Basil the Great intercede for us, that we may build an economy not of greed or control, but of mercy, order, and truth.

Радислав Пп. I

Prince-Bishop Invests Duke and Duchess of Lower-Silesia in Pontifical Dynastic Orders

A. Hernandez

ROME-RUTHENIA 1 May 2025 (NRom)

In a ceremony filled with reverence and history, His Apostolic Highness the Most Holy Prince-Bishop Radislav (Rutherford) I, Pope-Catholicos of Rome-Ruthenia, invested Their Most Serene Highness Prince Paul and Princess Heide Gulgowski-Doliwa, Duke and Duchess of Lower-Silesia (Glogau) with sacred and noble honors of the Roman-Ruthenian Church and State.  This occasion took place in the Oratory of St. George, the private chapel of the Apostolic Household. The Duke and Duchess were born in Germany and are representatives of an ancient noble family of the Holy Roman Empire and Russian Empire. 

The atmosphere in the chapel was imbued with an air of solemn dignity. Not merely a formal event, the investiture was a poignant celebration of faith, commitment to service, and enduring bonds of friendship.

L-R: H.A.H. the Apostolic Princess of Rome-Ruthenia, H.A.H., H.M.S.H. the Duke of Lower-Silesia (in the uniform of a Vice Admiral of the Pontifical Ruthenian Naval Guard), and H.M.S.H. the Duchess of Lower-Silesia

The Aquiline Order of Christ

H.M.S.H. the Duke was honored with the highest order of the Roman-Ruthenian Church and State, the Supreme Roman-Ruthenian Aquiline Order of Christ. It is always awarded jointly with its co-honor, the rank of Bailiff of the Pontifical Order of the Eagle. 

Insignia a Knights of Christ as a Bailiff of the Pontifical Order of the Eagle. 

This joint honor recognizes a life dedicated to faithful service, historical preservation, and noble tradition, embodying the core principles of the Christian tradition and the rich aristocratic heritage that has been nurtured over centuries. This includes the Duke's commitment to the Christian faith and his role in promoting its values, and his contributions to preserving and enhancing the noble traditions, making him a key figure in the history of the Church and State. The Duke, a retired senior officer of the U.S. Army, later held the third highest office of the U.S. Coast Guard Auxiliary. He also has consistently worked towards fostering unity within the Church, reflecting the principles of love and fraternity that are central to Christian doctrine and practice.

The grand collar chain and badge of the Aquiline Order of Christ.

Grand cordon (sash) of the Order of Christ.

The Order of Sts. Anne and Alexander Nevsky

H.M.S.H. the Duchess was equally honored, being invested as a Dame Grand Cross of the Religious and Military Order of Saints Anne and Alexander Nevsky. That rank of the order is always awarded jointly with a second order, Dame Grand Cross of the Pontifical Order of the Eagle.  This distinction is a testament to her exemplary dignity, grace, and cultural stewardship, which over the years have greatly enriched the broader Christian and nobiliary world. The Duchess’s service and dedication exemplify the ideals of nobility and grace. Her work to promote cultural heritage and her support of Native American culture have made a significant impact on the community at large. The Duchess has been a constant advocate for the values of compassion, charity, and service on a global stage.

The grand cordon (sash) of the Religious & Military Order of Saints Anne and Alexander Nevsky

A Ceremony Rich in Tradition

The ceremony was conducted in accordance with ecclesiastical traditions, reflecting the deep historical roots of the United Roman-Ruthenian Church. It was a moment where history, faith, and tradition came together, a reminder of the true significance of such honors. 

The ceremony began with an oath of Christian service. Then, in ancient orthodox tradition, the pontiff anointed the Duke and Duchess with the Holy Chrism, one of the three sacred oils. 

The Duchess is anointed with the Holy Chrism.

Following that was the ancient tradition of dubbing with the sword. Since the Duke and Duchess both are high officers in the Pontifical Walsingham Guard, the Roman-Ruthenian Pope used the "mameluke" sword of the Guard for the ceremony. He tapped the Duke with the sword three times, on the shoulders and the top of the head, in the name of the Holy Trinity. He then placed the elegant and grand collar chain of the order on the Duke.

The dubbing of H.M.S.H. the Duke as a Knight of Christ,
while H.M.S.H. the Duchess looks on.

Then the Duchess was invested to the Order of Saints Anne and Alexander Nevsky. By tradition, the sword is not used, but the sign of the cross is made over the new Dame of the order. Likewise the insignia, the badge of the order pendant from a purple sash, was placed on the Duchess.

H.A.H. Hanna Alexandrovna, Apostolic Princess of Rome-Ruthenia, with H.M.S.H. Princess Heide, Duchess of Lower-Silesia, wearing the purple sash of a Dame Grand Cross of the Order of Saints Anne and Alexander Nevsky. The Order, named in honor of the Apostolic Princess, bears the patronal saints linked to her given name and patronymic, reflecting both spiritual and dynastic heritage.

The ceremony continued with other rights and prayers. It concluded with the pontiff taking the formal pastoral staff (known as the ferula) and the hand blessing cross to impose the final blessing. 

H.A.H. the Prince-Bishop and H.M.S.H. the Duke of Lower-Silesia (in the church mantle and collar chain of the Order of Christ), following a private meeting at the Apostolic Household. The occasion marked continued fraternal collaboration between the Pontifical Court and the Ducal House, affirming shared commitments to sacred tradition, nobiliary heritage, and Christian unity.

Symbolism of Shared Commitment

These honors are more than just titles and insignia. They represent a legacy of dedication to sacred values, historical continuity, and the noble duty of service. The Duke and Duchess of Lower-Silesia stand as exemplary figures, embodying the principles of faith and service that have guided Christendom through centuries of transformation. With the weight of such honors comes responsibilities. And so the Duke and Duchess are ambassadors of the Christian faith, tasked with fostering unity and goodwill in an ever-evolving world.

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

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