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The following article is from The Great Soviet Encyclopedia (1979). It might be outdated or ideologically biased.



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.

The Great Soviet Encyclopedia, 3rd Edition (1970-1979). © 2010 The Gale Group, Inc. All rights reserved.
References in periodicals archive ?
A polycentric view of court art does not mean returning to the exhausted view of Muscovite culture as a battleground for different political forces, like the Josephites versus the Nonpossessors or the "conservative boyars" versus the "progressive gentry." Only one of three interpretations studied here, that in the Illustrated Chronicle Compilation, contains indirect criticism of contemporary politics.
In Bathurst, Bishop Matthew Quinn insisted that the Josephites form a diocesan congregation with the bishop as its ecclesiastical superior; this separation occurred in 1876.
A unique feature of this year's ordinations is the participation of leaders from other churches - the Reverend Dr Cornelia Kulawik, the Lutheran pastor of the Kaiser Wilhelm Memorial Church in Berlin, and the Reverent Fr Robert Hamilton, the Roman Catholic Superior of the Congregation of the Josephites.
(161) For example: Good Samaritan Sisters (1857), Sisters of St Joseph (1866), Sisters of Charity (1858), Sydney City Mission (1862), Josephites (1871), The Salvation Army (1880), St Vincent de Paul (1881).
That rang true for Ugwu, who joined the Josephites over two other missionary orders because he "was attracted to the mission to the people whom I see as my people in diaspora."
A few bishops were attentive, but the bulk of the work of evangelizing black Catholics was left to religious orders--the Oblate Sisters of Providence, the Sisters of the Holy Family, and eventually the Josephites, the Spiritans, the Edmundites, the Sisters of the Blessed Sacrament.
Caleb requested Hebron with its giants, whereas the Josephites and the other tribes were afraid of Canaanites.
(15.) The Josephites are a fairly liberal Catholic religious order, known particularly in Australia for their progressive outspoken active stance on contemporary social issues.
(Chicago, Ill.: University of Chicago Press, 1969), 148; Stephen Ochs, Desegregating the Altar: The Josephites and the Struggle for Black Priests 1871-1960 (Baton Rouge, La.: Louisiana State University Press, 1990), 367.
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.S.
Philip Berrigan, a former World War II soldier, joined the Josephites in 1950 after graduating from the College of the Holy Cross.