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representatives of an ecclesiastical-political current in the Russian state in the late 15th and 16th centuries. The Josephites, who were named after Joseph of Volokolamsk, expressed the interests of the church militant. The economic basis for their influence was their large monastery landholdings.

The Josephites initially acted jointly with the appanage princes in opposing the grand princes’ attempts to secularize church lands. At the Synod of 1503 they expressed their opposition to a project to eliminate monastery landholdings, a proposal made by the nestiazhateli (nonacquirers; a group of Muscovite monks), who were supported at first by Ivan III. The Josephites managed to have heretics condemned at the Synod of 1504 and to have retaliatory measures taken against them. They developed and subsequently supported the theory of the divine origin of the tsar’s power that had been advanced by their ideological leader, Joseph of Volokolamsk. The theory of “Moscow, the Third Rome,” which played an important role in shaping the official ideology of the Russian autocracy, was developed by the Joseph-ite Filofei. Many members of the upper church hierarchy of the 16th century came from the Josephites, including Metropolitan Daniil, Vassian (archbishop of Rostov and brother of Joseph of Volokolamsk), and the bishops Savva Slepushkin, Vassian Toporkov (Joseph of Volokolamsk’s nephew), Akakii, and Savva the Monk. Metropolitan Makarius was close to the Josephites.

Because they were in the majority at the Stoglav (Hundred Chapters) Synod, the Josephites were able to overthrow the nestiazhateli program proposed by Sylvester and his entourage. Church synods called by the Josephites to fight heresy in the mid-16th century condemned Matvei Bashkin and Feodosii Kosoi. The Josephites were active in instituting the oprichnina. By the 17th century the Josephite movement had ceased to exist as an ecclesiastical-political current.

References in periodicals archive ?
Staffed by religious orders like the Josephites, the Oblate Sisters of Providence, or the Sisters of the Blessed Sacrament, black families, both poor and middle class, were offered places of refuge from sometimes neglectful public schools, buoyed by a promise of discipline and moral instruction.
John Richard Slattery (1851-1926), the second superior of the Josephites, was one of the 19th-century missionaries working in ministry among Blacks within the U.
Precisely where the books will wind up had not yet been determined The Baltimore-based Josephites, who serve African-American communities, operated four elementary schools and one high school in New Orleans.
Most orders, with the exception of the Josephites, established convent 'high' schools.
The American congregation of the Josephites was a breakaway from Mill Hill, following Vaughan's inspiration to work with African-Americans in the southern U.
Australians are rightly proud of Mary MacKillop, a brisk, practical woman who founded the Josephites, started 23 schools for isolated children, created refuges for women leaving jail, the aged, alcoholic and incurably ill.
Crowley's study of the Perthville Josephites is a typical fruit of this challenge.
The first superior of the Josephites, he became enthralled with Alfred Loisy and increasingly critical of church authority, and eventually left the Church--and his work with African Americans.
His successors decided the time was not suitable for an integrated priesthood, and so the Josephites from 1918 to 1941 refused all nonwhite candidates.
Margaret Walsh in her history of the Good Samaritan Sisters, Marie Foale on the Josephites in South Australia and Margaret Press with her Three Women of Faith all take up this theme.
In 1955, he joined the Josephites, an order dedicated to African-Americans, and threw himself into combating racism.
Marie Therese Foale, herself a Josephite Sister, has written a very accessible account of the Josephites' charitable work in South Australia.