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                  <text>A general meeting for Friends in the Delaware Valley area was first convened at Burlington, New Jersey, in 1681. The first general meeting held in Philadelphia was in 1683, and in 1685, it was agreed that the meetings in New Jersey and Pennsylvania should be combined into one yearly meeting with alternate sessions at Philadelphia and at Burlington. Since 1760, all Philadelphia Yearly Meetings have been held at Philadelphia. At its greatest extent, its territory embraced eastern Pennsylvania, southern New Jersey, Delaware, and parts of Maryland and Virginia.  In 1790, Warrington Quarterly Meeting and Fairfax Quarterly Meeting were transferred to Baltimore Yearly Meeting in exchange for the old meetings on the Eastern Shore of Maryland. In 1819, several components of Western Quarterly Meeting were similarly transferred. The great Separation, which divided much of the Society of Friends across the country, began at the Philadelphia Yearly Meeting of 1827.&#13;
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Entries note the date and place of meetings, members present, and business discussed. Topics include but are not limited to: the purchase of new grounds and building of a new meeting house; the assignment of pews and pew rents and later a rise in pew rents to help the church out of debt; fees for baptisms and terms for burials; the choice of a new minister; discipline of members for ill behavior; and application for a charter.</text>
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                  <text>Notable for its early leadership in Baptist organization and evangelism, the First Baptist Church of Philadelphia was prominent both in its region and city and in the transatlantic community of Baptists.  Begun in 1698 as a mission of the more suburban Pennepack (now, Lower Dublin) Baptist Church, First Baptist soon became the leading congregation for the city, region, and colonies, gaining independent status from Pennepack in 1746. &#13;
&#13;
In 1707 the church hosted the organizing meeting of the Philadelphia Baptist Association, the first lasting inter-regional organization of Baptists in America, and over the years provided a disproportionate share of this group’s officers.  From the beginning, the lives of this association and the First Baptist congregation were intertwined, with the church meeting house hosting meetings of the association and welcoming delegates, called messengers by the Baptists, from as far south as Charleston and as far north as Boston.  By the 1760s, the first decade for which minutes survive, the congregation had gained prominence beyond its modest size, including among the transatlantic Baptist network.  This prominence had to do with its leaders hosting and shaping the role of the Philadelphia Baptist Association, to which far-flung congregations wrote letters that began, “Dear Mother.” &#13;
&#13;
The life of the congregation and its leaders was also intertwined with that of its city, with several ministers taking teaching posts at the University of Pennsylvania, then the College and Academy of Philadelphia.  William Rogers, for example, came from New England to pastor the church but remained in that post for only three years, though active in the congregation and as a supply preacher until his death in 1824.  Like several other Baptist ministers, Rogers served as a military chaplain during the American Revolution, an event that made havoc of the congregation’s finances and leadership.  While these Baptists supported the American rebellion as a fight for necessary liberties, their former pastor Morgan Edwards criticized the rebels until 1775 when he was convinced to revise his opinion.   With his excellent preaching, historical research and publications on early Baptists, and support for formal education leading to the founding and support of Brown University, Edwards embodied the strengths of Baptists.  It was under Edwards’ leadership that First Baptist built a new and larger meeting house at the same time accepting the need to lend their pastor to the larger Baptist cause and arranging for supply preaching while Edwards traveled the colonies as an evangelist, church organizer, and historian of Baptists.  Despite these successful efforts toward gaining respect and leaders for Baptists, Edwards’ connection with the Philadelphia congregation grew strained during the 1780s, largely because Edwards struggled through bouts of drinking and subsequent church meetings for discipline, only being restored to the congregation’s fellowship in late 1788.&#13;
&#13;
When in 1814 Baptists from twelve states gathered to form a national organization in support of Baptist missions, the meeting was at the First Baptist meeting house in Philadelphia, with two of the four officials chosen being laymen from that congregation and a third, William Staughton, a former pastor.  Throughout the next century, the congregation grew in numbers and influence in the city and in national and global mission programs, despite conflicts related to theology, leadership, and relationships with daughter churches, including two competing First African Baptist congregations.  Its early interest in circulating religious pamphlets, as well as Philadelphia’s wealth of printers, made it feasible for American Baptists to locate their publishing operations in the city, where they remained until 1961, when operations moved to a new building and printing plant in Valley Forge.</text>
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                  <text>&lt;p style="font-weight:400;"&gt;Minutes Books of First Baptist Church of Philadelphia, A. D. Gillette, editor,&lt;span&gt; &lt;/span&gt;&lt;em&gt;Minutes of the Philadelphia Baptist Association from A.D. 1707, to A.D. 1807&lt;/em&gt;&lt;span&gt; &lt;/span&gt;(Philadelphia: American Baptist Publication Society, 1851),  and William Williams Keen,&lt;span&gt; &lt;/span&gt;&lt;em&gt;The Bi-Centennial Celebration of the Founding of the First Baptist Church of the City of Philadelphia&lt;span&gt; &lt;/span&gt;&lt;/em&gt;(Philadelphia: American Baptist Publication Society, 1899).&lt;/p&gt;</text>
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                  <text>A general meeting for Friends in the Delaware Valley area was first convened at Burlington, New Jersey, in 1681. The first general meeting held in Philadelphia was in 1683, and in 1685, it was agreed that the meetings in New Jersey and Pennsylvania should be combined into one yearly meeting with alternate sessions at Philadelphia and at Burlington. Since 1760, all Philadelphia Yearly Meetings have been held at Philadelphia. At its greatest extent, its territory embraced eastern Pennsylvania, southern New Jersey, Delaware, and parts of Maryland and Virginia.  In 1790, Warrington Quarterly Meeting and Fairfax Quarterly Meeting were transferred to Baltimore Yearly Meeting in exchange for the old meetings on the Eastern Shore of Maryland. In 1819, several components of Western Quarterly Meeting were similarly transferred. The great Separation, which divided much of the Society of Friends across the country, began at the Philadelphia Yearly Meeting of 1827.&#13;
&#13;
Among Quakers, a Yearly Meeting is an annual gathering, open to all members, and held over a period of several days. Each yearly meeting is autonomous. In the 17th and 18th centuries, the business of the meeting included the receipt of answers to a set of queries to the Quarterly Meetings, issuing and reading epistles to and from other yearly meetings, receiving reports, establishing discipline, and seeking God's guidance on larger regional or national issues. Minutes of the Yearly Meeting frequently summarized reports and other testimonies, but the original documents also form part of the records.</text>
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                  <text>Founded in 1695, Christ Church was the first Anglican church to be established in Pennsylvania. This fulfilled the provision outlined by King Charles II in the charter he granted to William Penn in 1681 stipulating that if twenty individuals requested an Anglican clergyman the Bishop of London would appoint one. Accordingly, thirty-nine Philadelphians came together in 1695 to form Christ Church. Located on Second Street, just north of Market Street the Church transitioned from a small frame structure in its early years to the imposing Georgian structure built from 1727-1754 that still stands on the site today. Members of the Continental Congress and early government officials worshipped here and seven signers of the Declaration of Independence are buried on Church property. When the congregation grew too large to be accommodated here the vestry built St. Peter's at the southern edge of the city in 1760 and later St. James. Those United Churches remained a unit until the 1820s and 1830s. Christ Church is an active Episcopal parish today as well as a major historic site.&#13;
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The records consist of vestry minutes, parish records, accounting and financial records, deeds, architectural drawings, photographs, and audiovisual materials. In addition, there are materials from parish organizations and affiliated institutions such as Christ Church Hospital, Episcopal School, Christ Church Burial Ground, and Christ Church Preservation Trust.</text>
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                <text>Vestry minutes of the United Congregations of Christ Church and St. Peter's from 1761 to 1784. Each entry records the date and place of the meeting, members present and business discussed. Regular business includes elections of church leaders and hiring and payment of church staff; fundraising and the ongoing settlement of various financial accounts; establishment and collection of pew rents; and maintenance and repair of church buildings and grounds. 

Other important events and topics include:

The opening of St. Peter's and the establishment of the United Churches of Christ-Church and St. Peter's in 1761, with shared government and finances. Minutes include draft and final versions of the charter for the United Churches. 

The response of the United Churches to the 1763 "Indian invasion" of the "back provinces" of Pennsylvania and subsequent correspondence with church officials from York and Cumberland Counties on behalf of "families on the frontier."

The 1763 review and approval of Reverend William Sturgeon's fulfillment of his duty as the "Catechist to the Negroe Children for the Society for Propagation of the Gospel in Foreign Parts."

The 1772 bequest from Dr. John Kearsley that funded the development of the Christ Church Hospital for poor women and widows.

The American Revolution. Minutes from the Vestry meeting of July 4, 1776, when the Vestry resolved at the onset of the American Revolution: "Whereas the Honorable Continental Congress have resolved to declare the American Colonies to be free and independent States, In consequence of which it will be proper to omit those Petitions in the Liturgy wherein the King of Great Britain is prayed for, as inconsistent with the said Declaration. Therefore Resolved, that it appears to this Vestry to be necessary for the peace and well-being of the Churches to omit the said Petitions, and the Rector and Assistant Ministers of the United Churches are requested in the Name of the Vestry and their Constituents to omit such petitions as are above mentioned." (p. 338) 

Subsequent minutes reveal effects of the war, including the loss of pew rents after many parishioners fled the city during the British occupation, the damage to church property caused by the British army, and the departure of Reverend Coombe, who could not tolerate the conflict of serving revolutionary subjects while ordained and governed by the Church of England.</text>
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                <text>Meeting minutes of the vestry of the United Swedish Lutheran Churches of Wicaco (Gloria Dei), Kingsessing and Upper Merion. The book begins with a partial index of contents, then the charter of incorporation for the three churches. Meeting minutes start in 1765, and include the date, list of attendees, and business discussed. Topics covered include, but are not limited to: election of vestrymen and selection of other church employees such as wardens, clerks and deacons; filling and supporting the position of minister; management of church finances, including rents and deeds; establishing rules for the management of the cemetery and assignment of pews; communications with Swedish royalty and church leaders in Europe; appointing committees and receiving their reports; assisting widows and the sick and poor of the congregations; and mediating conflict. Many of the early entries concern the vestry's defense of minister, Dr. Carl Magnus Wrangel.</text>
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                  <text>A general meeting for Friends in the Delaware Valley area was first convened at Burlington, New Jersey, in 1681. The first general meeting held in Philadelphia was in 1683, and in 1685, it was agreed that the meetings in New Jersey and Pennsylvania should be combined into one yearly meeting with alternate sessions at Philadelphia and at Burlington. Since 1760, all Philadelphia Yearly Meetings have been held at Philadelphia. At its greatest extent, its territory embraced eastern Pennsylvania, southern New Jersey, Delaware, and parts of Maryland and Virginia.  In 1790, Warrington Quarterly Meeting and Fairfax Quarterly Meeting were transferred to Baltimore Yearly Meeting in exchange for the old meetings on the Eastern Shore of Maryland. In 1819, several components of Western Quarterly Meeting were similarly transferred. The great Separation, which divided much of the Society of Friends across the country, began at the Philadelphia Yearly Meeting of 1827.&#13;
&#13;
Among Quakers, a Yearly Meeting is an annual gathering, open to all members, and held over a period of several days. Each yearly meeting is autonomous. In the 17th and 18th centuries, the business of the meeting included the receipt of answers to a set of queries to the Quarterly Meetings, issuing and reading epistles to and from other yearly meetings, receiving reports, establishing discipline, and seeking God's guidance on larger regional or national issues. Minutes of the Yearly Meeting frequently summarized reports and other testimonies, but the original documents also form part of the records.</text>
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                  <text>Historic St. George’s United Methodist Church of Philadelphia is the oldest Methodist Church in America. Located in Philadelphia, the Church was founded by Captain Thomas Webb and the Methodist Society of Philadelphia in 1769 for the purpose of practicing Methodist religion. In December of 1769, a Missionary of John Wesley,  Joseph Pilmore,  held the first prayer meeting at church followed later by Thomas Coke and Bishop Francis Asbury. Bishop  Asbury was the first pastor of St. George’s United Methodist Church and ordained as many as 35 ministers in the Methodist faith within America during his travels.&#13;
&#13;
Two African Americans, Richard Allen and Absalom Jones, licensed as lay preachers of Methodism eventually left the church because of racial tensions and formed two new congregations.  Richard Allen formed Mother Bethel African Methodist Episcopal Church.  Absalom Jones turned to the Episcopal faith and established  St. Thomas’ African Episcopal Church. &#13;
&#13;
St. George’s is  known as “the church that moved the bridge” as the Benjamin Franklin Bridge was rerouted in the 1920s, so the Church would not be demolished by its construction.  St. George’s records consist of conference letters, account books, baptism, death, and marriage records as well as Journals, Diaries, etc.&#13;
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                  <text>Notable for its early leadership in Baptist organization and evangelism, the First Baptist Church of Philadelphia was prominent both in its region and city and in the transatlantic community of Baptists.  Begun in 1698 as a mission of the more suburban Pennepack (now, Lower Dublin) Baptist Church, First Baptist soon became the leading congregation for the city, region, and colonies, gaining independent status from Pennepack in 1746. &#13;
&#13;
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&#13;
The life of the congregation and its leaders was also intertwined with that of its city, with several ministers taking teaching posts at the University of Pennsylvania, then the College and Academy of Philadelphia.  William Rogers, for example, came from New England to pastor the church but remained in that post for only three years, though active in the congregation and as a supply preacher until his death in 1824.  Like several other Baptist ministers, Rogers served as a military chaplain during the American Revolution, an event that made havoc of the congregation’s finances and leadership.  While these Baptists supported the American rebellion as a fight for necessary liberties, their former pastor Morgan Edwards criticized the rebels until 1775 when he was convinced to revise his opinion.   With his excellent preaching, historical research and publications on early Baptists, and support for formal education leading to the founding and support of Brown University, Edwards embodied the strengths of Baptists.  It was under Edwards’ leadership that First Baptist built a new and larger meeting house at the same time accepting the need to lend their pastor to the larger Baptist cause and arranging for supply preaching while Edwards traveled the colonies as an evangelist, church organizer, and historian of Baptists.  Despite these successful efforts toward gaining respect and leaders for Baptists, Edwards’ connection with the Philadelphia congregation grew strained during the 1780s, largely because Edwards struggled through bouts of drinking and subsequent church meetings for discipline, only being restored to the congregation’s fellowship in late 1788.&#13;
&#13;
When in 1814 Baptists from twelve states gathered to form a national organization in support of Baptist missions, the meeting was at the First Baptist meeting house in Philadelphia, with two of the four officials chosen being laymen from that congregation and a third, William Staughton, a former pastor.  Throughout the next century, the congregation grew in numbers and influence in the city and in national and global mission programs, despite conflicts related to theology, leadership, and relationships with daughter churches, including two competing First African Baptist congregations.  Its early interest in circulating religious pamphlets, as well as Philadelphia’s wealth of printers, made it feasible for American Baptists to locate their publishing operations in the city, where they remained until 1961, when operations moved to a new building and printing plant in Valley Forge.</text>
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                  <text>&lt;p style="font-weight:400;"&gt;Minutes Books of First Baptist Church of Philadelphia, A. D. Gillette, editor,&lt;span&gt; &lt;/span&gt;&lt;em&gt;Minutes of the Philadelphia Baptist Association from A.D. 1707, to A.D. 1807&lt;/em&gt;&lt;span&gt; &lt;/span&gt;(Philadelphia: American Baptist Publication Society, 1851),  and William Williams Keen,&lt;span&gt; &lt;/span&gt;&lt;em&gt;The Bi-Centennial Celebration of the Founding of the First Baptist Church of the City of Philadelphia&lt;span&gt; &lt;/span&gt;&lt;/em&gt;(Philadelphia: American Baptist Publication Society, 1899).&lt;/p&gt;</text>
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                  <text>A general meeting for Friends in the Delaware Valley area was first convened at Burlington, New Jersey, in 1681. The first general meeting held in Philadelphia was in 1683, and in 1685, it was agreed that the meetings in New Jersey and Pennsylvania should be combined into one yearly meeting with alternate sessions at Philadelphia and at Burlington. Since 1760, all Philadelphia Yearly Meetings have been held at Philadelphia. At its greatest extent, its territory embraced eastern Pennsylvania, southern New Jersey, Delaware, and parts of Maryland and Virginia.  In 1790, Warrington Quarterly Meeting and Fairfax Quarterly Meeting were transferred to Baltimore Yearly Meeting in exchange for the old meetings on the Eastern Shore of Maryland. In 1819, several components of Western Quarterly Meeting were similarly transferred. The great Separation, which divided much of the Society of Friends across the country, began at the Philadelphia Yearly Meeting of 1827.&#13;
&#13;
Among Quakers, a Yearly Meeting is an annual gathering, open to all members, and held over a period of several days. Each yearly meeting is autonomous. In the 17th and 18th centuries, the business of the meeting included the receipt of answers to a set of queries to the Quarterly Meetings, issuing and reading epistles to and from other yearly meetings, receiving reports, establishing discipline, and seeking God's guidance on larger regional or national issues. Minutes of the Yearly Meeting frequently summarized reports and other testimonies, but the original documents also form part of the records.</text>
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                  <text>Third Presbyterian Church began in 1761 as an extension of First Presbyterian Church, located in a house at Second and South streets. In 1768, the congregation of Third Church moved into their new building at 4th and Pine streets. The church called George Duffield as their new pastor in 1771, without the concurrence of First Church. The resulting rift cemented the split between First and Third. The congregation still worships at 4th and Pine today although the building has been extensively renovated since colonial times. The church is popularly known as “Old Pine” while its official name is Third, Scots and Mariners Presbyterian Church, reflecting two of the mergers that comprise the continuing church.&#13;
&#13;
Records scanned for this project include trustees minutes and pew records.</text>
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                <text>Inscribed as "The Pine Street Presbyterian Church Committee Book," this bound volume contains the minutes of the meetings of trustees of Third Presbyterian from 1771 to 1796. Each entry includes the date, place, members present, and business discussed.

Topics of the meetings generally include the collection of pew rents, settlement of financial accounts, improvements to the buildings and grounds, and management of charitable funds, as well as more specific entries such as the seasonal adjustment of service times and adoption of a new version of the Psalms. Of particular interest are the minutes pertaining to the call for George Duffield to serve as their new pastor, and the resulting rift with First Presbyterian Church.

The bulk of the minutes end on page 168, and pages 174, 175 and 176, which list the books and verses read from during services, are written upside down, so run in reverse chronological order.

Note: Prior to 1797, the Trustees were called "the Committee."</text>
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&#13;
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&#13;
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&#13;
In 1707 the church hosted the organizing meeting of the Philadelphia Baptist Association, the first lasting inter-regional organization of Baptists in America, and over the years provided a disproportionate share of this group’s officers.  From the beginning, the lives of this association and the First Baptist congregation were intertwined, with the church meeting house hosting meetings of the association and welcoming delegates, called messengers by the Baptists, from as far south as Charleston and as far north as Boston.  By the 1760s, the first decade for which minutes survive, the congregation had gained prominence beyond its modest size, including among the transatlantic Baptist network.  This prominence had to do with its leaders hosting and shaping the role of the Philadelphia Baptist Association, to which far-flung congregations wrote letters that began, “Dear Mother.” &#13;
&#13;
The life of the congregation and its leaders was also intertwined with that of its city, with several ministers taking teaching posts at the University of Pennsylvania, then the College and Academy of Philadelphia.  William Rogers, for example, came from New England to pastor the church but remained in that post for only three years, though active in the congregation and as a supply preacher until his death in 1824.  Like several other Baptist ministers, Rogers served as a military chaplain during the American Revolution, an event that made havoc of the congregation’s finances and leadership.  While these Baptists supported the American rebellion as a fight for necessary liberties, their former pastor Morgan Edwards criticized the rebels until 1775 when he was convinced to revise his opinion.   With his excellent preaching, historical research and publications on early Baptists, and support for formal education leading to the founding and support of Brown University, Edwards embodied the strengths of Baptists.  It was under Edwards’ leadership that First Baptist built a new and larger meeting house at the same time accepting the need to lend their pastor to the larger Baptist cause and arranging for supply preaching while Edwards traveled the colonies as an evangelist, church organizer, and historian of Baptists.  Despite these successful efforts toward gaining respect and leaders for Baptists, Edwards’ connection with the Philadelphia congregation grew strained during the 1780s, largely because Edwards struggled through bouts of drinking and subsequent church meetings for discipline, only being restored to the congregation’s fellowship in late 1788.&#13;
&#13;
When in 1814 Baptists from twelve states gathered to form a national organization in support of Baptist missions, the meeting was at the First Baptist meeting house in Philadelphia, with two of the four officials chosen being laymen from that congregation and a third, William Staughton, a former pastor.  Throughout the next century, the congregation grew in numbers and influence in the city and in national and global mission programs, despite conflicts related to theology, leadership, and relationships with daughter churches, including two competing First African Baptist congregations.  Its early interest in circulating religious pamphlets, as well as Philadelphia’s wealth of printers, made it feasible for American Baptists to locate their publishing operations in the city, where they remained until 1961, when operations moved to a new building and printing plant in Valley Forge.</text>
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                  <text>Notable for its early leadership in Baptist organization and evangelism, the First Baptist Church of Philadelphia was prominent both in its region and city and in the transatlantic community of Baptists.  Begun in 1698 as a mission of the more suburban Pennepack (now, Lower Dublin) Baptist Church, First Baptist soon became the leading congregation for the city, region, and colonies, gaining independent status from Pennepack in 1746. &#13;
&#13;
In 1707 the church hosted the organizing meeting of the Philadelphia Baptist Association, the first lasting inter-regional organization of Baptists in America, and over the years provided a disproportionate share of this group’s officers.  From the beginning, the lives of this association and the First Baptist congregation were intertwined, with the church meeting house hosting meetings of the association and welcoming delegates, called messengers by the Baptists, from as far south as Charleston and as far north as Boston.  By the 1760s, the first decade for which minutes survive, the congregation had gained prominence beyond its modest size, including among the transatlantic Baptist network.  This prominence had to do with its leaders hosting and shaping the role of the Philadelphia Baptist Association, to which far-flung congregations wrote letters that began, “Dear Mother.” &#13;
&#13;
The life of the congregation and its leaders was also intertwined with that of its city, with several ministers taking teaching posts at the University of Pennsylvania, then the College and Academy of Philadelphia.  William Rogers, for example, came from New England to pastor the church but remained in that post for only three years, though active in the congregation and as a supply preacher until his death in 1824.  Like several other Baptist ministers, Rogers served as a military chaplain during the American Revolution, an event that made havoc of the congregation’s finances and leadership.  While these Baptists supported the American rebellion as a fight for necessary liberties, their former pastor Morgan Edwards criticized the rebels until 1775 when he was convinced to revise his opinion.   With his excellent preaching, historical research and publications on early Baptists, and support for formal education leading to the founding and support of Brown University, Edwards embodied the strengths of Baptists.  It was under Edwards’ leadership that First Baptist built a new and larger meeting house at the same time accepting the need to lend their pastor to the larger Baptist cause and arranging for supply preaching while Edwards traveled the colonies as an evangelist, church organizer, and historian of Baptists.  Despite these successful efforts toward gaining respect and leaders for Baptists, Edwards’ connection with the Philadelphia congregation grew strained during the 1780s, largely because Edwards struggled through bouts of drinking and subsequent church meetings for discipline, only being restored to the congregation’s fellowship in late 1788.&#13;
&#13;
When in 1814 Baptists from twelve states gathered to form a national organization in support of Baptist missions, the meeting was at the First Baptist meeting house in Philadelphia, with two of the four officials chosen being laymen from that congregation and a third, William Staughton, a former pastor.  Throughout the next century, the congregation grew in numbers and influence in the city and in national and global mission programs, despite conflicts related to theology, leadership, and relationships with daughter churches, including two competing First African Baptist congregations.  Its early interest in circulating religious pamphlets, as well as Philadelphia’s wealth of printers, made it feasible for American Baptists to locate their publishing operations in the city, where they remained until 1961, when operations moved to a new building and printing plant in Valley Forge.</text>
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                  <text>&lt;p style="font-weight:400;"&gt;Minutes Books of First Baptist Church of Philadelphia, A. D. Gillette, editor,&lt;span&gt; &lt;/span&gt;&lt;em&gt;Minutes of the Philadelphia Baptist Association from A.D. 1707, to A.D. 1807&lt;/em&gt;&lt;span&gt; &lt;/span&gt;(Philadelphia: American Baptist Publication Society, 1851),  and William Williams Keen,&lt;span&gt; &lt;/span&gt;&lt;em&gt;The Bi-Centennial Celebration of the Founding of the First Baptist Church of the City of Philadelphia&lt;span&gt; &lt;/span&gt;&lt;/em&gt;(Philadelphia: American Baptist Publication Society, 1899).&lt;/p&gt;</text>
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                  <text>A general meeting for Friends in the Delaware Valley area was first convened at Burlington, New Jersey, in 1681. The first general meeting held in Philadelphia was in 1683, and in 1685, it was agreed that the meetings in New Jersey and Pennsylvania should be combined into one yearly meeting with alternate sessions at Philadelphia and at Burlington. Since 1760, all Philadelphia Yearly Meetings have been held at Philadelphia. At its greatest extent, its territory embraced eastern Pennsylvania, southern New Jersey, Delaware, and parts of Maryland and Virginia.  In 1790, Warrington Quarterly Meeting and Fairfax Quarterly Meeting were transferred to Baltimore Yearly Meeting in exchange for the old meetings on the Eastern Shore of Maryland. In 1819, several components of Western Quarterly Meeting were similarly transferred. The great Separation, which divided much of the Society of Friends across the country, began at the Philadelphia Yearly Meeting of 1827.&#13;
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                  <text>Notable for its early leadership in Baptist organization and evangelism, the First Baptist Church of Philadelphia was prominent both in its region and city and in the transatlantic community of Baptists.  Begun in 1698 as a mission of the more suburban Pennepack (now, Lower Dublin) Baptist Church, First Baptist soon became the leading congregation for the city, region, and colonies, gaining independent status from Pennepack in 1746. &#13;
&#13;
In 1707 the church hosted the organizing meeting of the Philadelphia Baptist Association, the first lasting inter-regional organization of Baptists in America, and over the years provided a disproportionate share of this group’s officers.  From the beginning, the lives of this association and the First Baptist congregation were intertwined, with the church meeting house hosting meetings of the association and welcoming delegates, called messengers by the Baptists, from as far south as Charleston and as far north as Boston.  By the 1760s, the first decade for which minutes survive, the congregation had gained prominence beyond its modest size, including among the transatlantic Baptist network.  This prominence had to do with its leaders hosting and shaping the role of the Philadelphia Baptist Association, to which far-flung congregations wrote letters that began, “Dear Mother.” &#13;
&#13;
The life of the congregation and its leaders was also intertwined with that of its city, with several ministers taking teaching posts at the University of Pennsylvania, then the College and Academy of Philadelphia.  William Rogers, for example, came from New England to pastor the church but remained in that post for only three years, though active in the congregation and as a supply preacher until his death in 1824.  Like several other Baptist ministers, Rogers served as a military chaplain during the American Revolution, an event that made havoc of the congregation’s finances and leadership.  While these Baptists supported the American rebellion as a fight for necessary liberties, their former pastor Morgan Edwards criticized the rebels until 1775 when he was convinced to revise his opinion.   With his excellent preaching, historical research and publications on early Baptists, and support for formal education leading to the founding and support of Brown University, Edwards embodied the strengths of Baptists.  It was under Edwards’ leadership that First Baptist built a new and larger meeting house at the same time accepting the need to lend their pastor to the larger Baptist cause and arranging for supply preaching while Edwards traveled the colonies as an evangelist, church organizer, and historian of Baptists.  Despite these successful efforts toward gaining respect and leaders for Baptists, Edwards’ connection with the Philadelphia congregation grew strained during the 1780s, largely because Edwards struggled through bouts of drinking and subsequent church meetings for discipline, only being restored to the congregation’s fellowship in late 1788.&#13;
&#13;
When in 1814 Baptists from twelve states gathered to form a national organization in support of Baptist missions, the meeting was at the First Baptist meeting house in Philadelphia, with two of the four officials chosen being laymen from that congregation and a third, William Staughton, a former pastor.  Throughout the next century, the congregation grew in numbers and influence in the city and in national and global mission programs, despite conflicts related to theology, leadership, and relationships with daughter churches, including two competing First African Baptist congregations.  Its early interest in circulating religious pamphlets, as well as Philadelphia’s wealth of printers, made it feasible for American Baptists to locate their publishing operations in the city, where they remained until 1961, when operations moved to a new building and printing plant in Valley Forge.</text>
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                  <text>&lt;p style="font-weight:400;"&gt;Minutes Books of First Baptist Church of Philadelphia, A. D. Gillette, editor,&lt;span&gt; &lt;/span&gt;&lt;em&gt;Minutes of the Philadelphia Baptist Association from A.D. 1707, to A.D. 1807&lt;/em&gt;&lt;span&gt; &lt;/span&gt;(Philadelphia: American Baptist Publication Society, 1851),  and William Williams Keen,&lt;span&gt; &lt;/span&gt;&lt;em&gt;The Bi-Centennial Celebration of the Founding of the First Baptist Church of the City of Philadelphia&lt;span&gt; &lt;/span&gt;&lt;/em&gt;(Philadelphia: American Baptist Publication Society, 1899).&lt;/p&gt;</text>
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                  <text>Presbyterians who favored the religious revivalism of George Whitefield organized a Second Presbyterian Church in Philadelphia in 1743. Second was a “New Side” church as opposed to the “Old Side” First Presbyterian Church. For many years, the congregation worshipped in its building at Third and Arch streets, where the first General Assembly of the Presbyterian Church in the U.S.A. met in 1789. In 1837, the church moved to Seventh and Arch, and in 1872, to 21st and Walnut. In 1949, the congregation united with First Presbyterian Church.&#13;
&#13;
Records scanned for this project include minutes, pew records, deeds, and burial records.</text>
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                  <text>Notable for its early leadership in Baptist organization and evangelism, the First Baptist Church of Philadelphia was prominent both in its region and city and in the transatlantic community of Baptists.  Begun in 1698 as a mission of the more suburban Pennepack (now, Lower Dublin) Baptist Church, First Baptist soon became the leading congregation for the city, region, and colonies, gaining independent status from Pennepack in 1746. &#13;
&#13;
In 1707 the church hosted the organizing meeting of the Philadelphia Baptist Association, the first lasting inter-regional organization of Baptists in America, and over the years provided a disproportionate share of this group’s officers.  From the beginning, the lives of this association and the First Baptist congregation were intertwined, with the church meeting house hosting meetings of the association and welcoming delegates, called messengers by the Baptists, from as far south as Charleston and as far north as Boston.  By the 1760s, the first decade for which minutes survive, the congregation had gained prominence beyond its modest size, including among the transatlantic Baptist network.  This prominence had to do with its leaders hosting and shaping the role of the Philadelphia Baptist Association, to which far-flung congregations wrote letters that began, “Dear Mother.” &#13;
&#13;
The life of the congregation and its leaders was also intertwined with that of its city, with several ministers taking teaching posts at the University of Pennsylvania, then the College and Academy of Philadelphia.  William Rogers, for example, came from New England to pastor the church but remained in that post for only three years, though active in the congregation and as a supply preacher until his death in 1824.  Like several other Baptist ministers, Rogers served as a military chaplain during the American Revolution, an event that made havoc of the congregation’s finances and leadership.  While these Baptists supported the American rebellion as a fight for necessary liberties, their former pastor Morgan Edwards criticized the rebels until 1775 when he was convinced to revise his opinion.   With his excellent preaching, historical research and publications on early Baptists, and support for formal education leading to the founding and support of Brown University, Edwards embodied the strengths of Baptists.  It was under Edwards’ leadership that First Baptist built a new and larger meeting house at the same time accepting the need to lend their pastor to the larger Baptist cause and arranging for supply preaching while Edwards traveled the colonies as an evangelist, church organizer, and historian of Baptists.  Despite these successful efforts toward gaining respect and leaders for Baptists, Edwards’ connection with the Philadelphia congregation grew strained during the 1780s, largely because Edwards struggled through bouts of drinking and subsequent church meetings for discipline, only being restored to the congregation’s fellowship in late 1788.&#13;
&#13;
When in 1814 Baptists from twelve states gathered to form a national organization in support of Baptist missions, the meeting was at the First Baptist meeting house in Philadelphia, with two of the four officials chosen being laymen from that congregation and a third, William Staughton, a former pastor.  Throughout the next century, the congregation grew in numbers and influence in the city and in national and global mission programs, despite conflicts related to theology, leadership, and relationships with daughter churches, including two competing First African Baptist congregations.  Its early interest in circulating religious pamphlets, as well as Philadelphia’s wealth of printers, made it feasible for American Baptists to locate their publishing operations in the city, where they remained until 1961, when operations moved to a new building and printing plant in Valley Forge.</text>
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                  <text>&lt;p style="font-weight:400;"&gt;Minutes Books of First Baptist Church of Philadelphia, A. D. Gillette, editor,&lt;span&gt; &lt;/span&gt;&lt;em&gt;Minutes of the Philadelphia Baptist Association from A.D. 1707, to A.D. 1807&lt;/em&gt;&lt;span&gt; &lt;/span&gt;(Philadelphia: American Baptist Publication Society, 1851),  and William Williams Keen,&lt;span&gt; &lt;/span&gt;&lt;em&gt;The Bi-Centennial Celebration of the Founding of the First Baptist Church of the City of Philadelphia&lt;span&gt; &lt;/span&gt;&lt;/em&gt;(Philadelphia: American Baptist Publication Society, 1899).&lt;/p&gt;</text>
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                  <text>A general meeting for Friends in the Delaware Valley area was first convened at Burlington, New Jersey, in 1681. The first general meeting held in Philadelphia was in 1683, and in 1685, it was agreed that the meetings in New Jersey and Pennsylvania should be combined into one yearly meeting with alternate sessions at Philadelphia and at Burlington. Since 1760, all Philadelphia Yearly Meetings have been held at Philadelphia. At its greatest extent, its territory embraced eastern Pennsylvania, southern New Jersey, Delaware, and parts of Maryland and Virginia.  In 1790, Warrington Quarterly Meeting and Fairfax Quarterly Meeting were transferred to Baltimore Yearly Meeting in exchange for the old meetings on the Eastern Shore of Maryland. In 1819, several components of Western Quarterly Meeting were similarly transferred. The great Separation, which divided much of the Society of Friends across the country, began at the Philadelphia Yearly Meeting of 1827.&#13;
&#13;
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&#13;
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&#13;
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                <text>thumb:001:https://www.philageohistory.org/rdic-images/common/get-jpeg-small.cfm/StGeorge.LettersToConference1801.001.jpg</text>
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                <text>1801</text>
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          <element elementId="41">
            <name>Description</name>
            <description>An account of the resource</description>
            <elementTextContainer>
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                <text>Correspondence to the annual conference of Methodists in Philadelphia in 1801. Letters to conference typically include: requests and recommendations for circuit preachers; reports of misbehavior by or censure of members; and requests for or receipts of financial compensation or other aid. 

A separate index of the correspondence for 1801 exists and is scanned separately. Most of the letters from this year concern the behavior of one John Stuart, a "band man and liar."</text>
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            <description>Spatial characteristics of the resource.</description>
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                <text>Pennsylvania--Philadelphia</text>
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            </elementTextContainer>
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          <element elementId="63">
            <name>Extent</name>
            <description>The size or duration of the resource.</description>
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                <text>110 pages</text>
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            </elementTextContainer>
          </element>
          <element elementId="64">
            <name>Medium</name>
            <description>The material or physical carrier of the resource.</description>
            <elementTextContainer>
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                <text>Manuscripts</text>
              </elementText>
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                <text>Correspondence</text>
              </elementText>
            </elementTextContainer>
          </element>
          <element elementId="42">
            <name>Format</name>
            <description>The file format, physical medium, or dimensions of the resource</description>
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                <text>tiff</text>
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            </elementTextContainer>
          </element>
          <element elementId="47">
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            <description>Information about rights held in and over the resource</description>
            <elementTextContainer>
              <elementText elementTextId="329652">
                <text>http://creativecommons.org/publicdomain/mark/1.0/</text>
              </elementText>
            </elementTextContainer>
          </element>
          <element elementId="44">
            <name>Language</name>
            <description>A language of the resource</description>
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                <text>eng</text>
              </elementText>
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            <name>Type</name>
            <description>The nature or genre of the resource</description>
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            <name>Is Part Of</name>
            <description>A related resource in which the described resource is physically or logically included.</description>
            <elementTextContainer>
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                <text>St. George's United Methodist Church, Philadelphia, PA</text>
              </elementText>
            </elementTextContainer>
          </element>
          <element elementId="91">
            <name>Rights Holder</name>
            <description>A person or organization owning or managing rights over the resource.</description>
            <elementTextContainer>
              <elementText elementTextId="329656">
                <text>St. George's United Methodist Church</text>
              </elementText>
            </elementTextContainer>
          </element>
          <element elementId="39">
            <name>Creator</name>
            <description>An entity primarily responsible for making the resource</description>
            <elementTextContainer>
              <elementText elementTextId="329657">
                <text>St. George's Methodist Church (Philadelphia, Pa.)</text>
              </elementText>
              <elementText elementTextId="329658">
                <text>Methodist Episcopal Church. Philadelphia Conference</text>
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            </elementTextContainer>
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          <element elementId="49">
            <name>Subject</name>
            <description>The topic of the resource</description>
            <elementTextContainer>
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                <text>St. George's Methodist Church (Philadelphia, Pa.)</text>
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              <elementText elementTextId="329660">
                <text>Church discipline</text>
              </elementText>
              <elementText elementTextId="329661">
                <text>Itinerancy (Church polity)</text>
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              <elementText elementTextId="329662">
                <text>Methodist Episcopal Church. Philadelphia Conference</text>
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              <elementText elementTextId="329663">
                <text>Methodists</text>
              </elementText>
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                <text>Methodist Church</text>
              </elementText>
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                <text>Letters</text>
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            </elementTextContainer>
          </element>
        </elementContainer>
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    </elementSetContainer>
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              <name>Identifier</name>
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                  <text>Philadelphia Yearly Meeting of the Religious Society of Friends</text>
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              <description>A name given to the resource</description>
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                  <text>Philadelphia Yearly Meeting of the Religious Society of Friends</text>
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              <description>An account of the resource</description>
              <elementTextContainer>
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                  <text>A general meeting for Friends in the Delaware Valley area was first convened at Burlington, New Jersey, in 1681. The first general meeting held in Philadelphia was in 1683, and in 1685, it was agreed that the meetings in New Jersey and Pennsylvania should be combined into one yearly meeting with alternate sessions at Philadelphia and at Burlington. Since 1760, all Philadelphia Yearly Meetings have been held at Philadelphia. At its greatest extent, its territory embraced eastern Pennsylvania, southern New Jersey, Delaware, and parts of Maryland and Virginia.  In 1790, Warrington Quarterly Meeting and Fairfax Quarterly Meeting were transferred to Baltimore Yearly Meeting in exchange for the old meetings on the Eastern Shore of Maryland. In 1819, several components of Western Quarterly Meeting were similarly transferred. The great Separation, which divided much of the Society of Friends across the country, began at the Philadelphia Yearly Meeting of 1827.&#13;
&#13;
Among Quakers, a Yearly Meeting is an annual gathering, open to all members, and held over a period of several days. Each yearly meeting is autonomous. In the 17th and 18th centuries, the business of the meeting included the receipt of answers to a set of queries to the Quarterly Meetings, issuing and reading epistles to and from other yearly meetings, receiving reports, establishing discipline, and seeking God's guidance on larger regional or national issues. Minutes of the Yearly Meeting frequently summarized reports and other testimonies, but the original documents also form part of the records.</text>
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            <description>A name given to the resource</description>
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                <text>Epistles, letters, minutes, and reports, 1801-1806</text>
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            <name>Identifier</name>
            <description>An unambiguous reference to the resource within a given context</description>
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                <text>FHL.PYM_Misc18011806</text>
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            <description>A related resource that is substantially the same as the pre-existing described resource, but in another format.</description>
            <elementTextContainer>
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            <description>A related resource that is a version, edition, or adaptation of the described resource.</description>
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            <name>Is Referenced By</name>
            <description>A related resource that references, cites, or otherwise points to the described resource.</description>
            <elementTextContainer>
              <elementText elementTextId="323685">
                <text>HC.Phy.100.207 (1250/D4.4)—HC.Phy.100.212 (1250/D4.4)</text>
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          </element>
          <element elementId="52">
            <name>Alternative Title</name>
            <description>An alternative name for the resource. The distinction between titles and alternative titles is application-specific.</description>
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                <text>Miscellaneous Papers</text>
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            </elementTextContainer>
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            <name>Date</name>
            <description>A point or period of time associated with an event in the lifecycle of the resource</description>
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                <text>1801/1806</text>
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            </elementTextContainer>
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          <element elementId="41">
            <name>Description</name>
            <description>An account of the resource</description>
            <elementTextContainer>
              <elementText elementTextId="323688">
                <text>Miscellaneous papers might include reports, financial documents, epistles, and other items which were usually only briefly referenced in the minutes of the business meeting. Includes typed index of contents at beginning dated 1801-1806.</text>
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            <name>Spatial Coverage</name>
            <description>Spatial characteristics of the resource.</description>
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                <text>Pennsylvania</text>
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              </elementText>
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                <text>Maryland</text>
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            <description>The size or duration of the resource.</description>
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              </elementText>
            </elementTextContainer>
          </element>
          <element elementId="64">
            <name>Medium</name>
            <description>The material or physical carrier of the resource.</description>
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              </elementText>
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                <text>Manuscripts</text>
              </elementText>
            </elementTextContainer>
          </element>
          <element elementId="42">
            <name>Format</name>
            <description>The file format, physical medium, or dimensions of the resource</description>
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                <text>jp2</text>
              </elementText>
            </elementTextContainer>
          </element>
          <element elementId="47">
            <name>Rights</name>
            <description>Information about rights held in and over the resource</description>
            <elementTextContainer>
              <elementText elementTextId="323697">
                <text>http://creativecommons.org/publicdomain/mark/1.0/</text>
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            <name>Language</name>
            <description>A language of the resource</description>
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            <name>Type</name>
            <description>The nature or genre of the resource</description>
            <elementTextContainer>
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            <name>Is Part Of</name>
            <description>A related resource in which the described resource is physically or logically included.</description>
            <elementTextContainer>
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                <text>Philadelphia Yearly Meeting of the Religious Society of Friends</text>
              </elementText>
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          </element>
          <element elementId="91">
            <name>Rights Holder</name>
            <description>A person or organization owning or managing rights over the resource.</description>
            <elementTextContainer>
              <elementText elementTextId="323701">
                <text>Haverford College Quaker and Special Collections</text>
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            </elementTextContainer>
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            <name>Creator</name>
            <description>An entity primarily responsible for making the resource</description>
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                <text>Philadelphia Yearly Meeting of the Religious Society of Friends</text>
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            <name>Subject</name>
            <description>The topic of the resource</description>
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                <text>Philadelphia Yearly Meeting of the Religious Society of Friends</text>
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              <elementText elementTextId="323705">
                <text>Quakers--Pennsylvania--Philadelphia</text>
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              <elementText elementTextId="323706">
                <text>Philadelphia (Pa.)--Genealogy</text>
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              </elementText>
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              <elementText elementTextId="323710">
                <text>Church membership</text>
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                <text>Corporate minutes</text>
              </elementText>
              <elementText elementTextId="323712">
                <text>Correspondence</text>
              </elementText>
              <elementText elementTextId="323713">
                <text>Marriage records</text>
              </elementText>
              <elementText elementTextId="323714">
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              <elementText elementTextId="323715">
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              <name>Identifier</name>
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                  <text>Monthly Meeting of Friends of Philadelphia</text>
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              <description>An account of the resource</description>
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                  <text>A monthly meeting at Philadelphia was established along with Philadelphia Quarterly Meeting in 10mo 1682/3. Quakers first met in homes, but the first Bank Meeting House – the “meeting on the Delaware side” – was built late in 1683 or early in 1684, located on the west side of Front Street, north of Mulberry (Arch). A second meeting house was erected in Centre Square by 1687, but this was infrequently used due to its distance from the rapidly developing area along the Delaware. Construction began on the Great Meeting House on the southwest corner of 2nd and Market in 1696. In 1772, this meeting was divided, resulting in two additional monthly meetings in Philadelphia: Philadelphia Monthly Meeting for the Northern District and Philadelphia Monthly Meeting for the Southern District. The original meeting was then sometimes referred to as the "Middle District."</text>
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                <text>Minutes, 1801-1807</text>
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            <description>An unambiguous reference to the resource within a given context</description>
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            <elementTextContainer>
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                <text>HC.PhM.P455.02.015 (1250/JB2.8)</text>
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            <description>An account of the resource</description>
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                <text>The monthly business meeting is the basic unit of Quaker organization. In the 17th and 18th centuries, only members in good standing could participate. Men and women met separately to conduct business but worshipped together. The business meeting usually included Friends who might worship in several different meeting houses in a defined geographic area. It had responsibility for care of members, authorizing marriages and removals (transfers), and maintaining discipline.</text>
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          <element elementId="47">
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            <description>Information about rights held in and over the resource</description>
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            <name>Type</name>
            <description>The nature or genre of the resource</description>
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            <description>A person or organization owning or managing rights over the resource.</description>
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            <description>An entity primarily responsible for making the resource</description>
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Two African Americans, Richard Allen and Absalom Jones, licensed as lay preachers of Methodism eventually left the church because of racial tensions and formed two new congregations.  Richard Allen formed Mother Bethel African Methodist Episcopal Church.  Absalom Jones turned to the Episcopal faith and established  St. Thomas’ African Episcopal Church. &#13;
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St. George’s is  known as “the church that moved the bridge” as the Benjamin Franklin Bridge was rerouted in the 1920s, so the Church would not be demolished by its construction.  St. George’s records consist of conference letters, account books, baptism, death, and marriage records as well as Journals, Diaries, etc.&#13;
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