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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>Record of "various accounts" for St. George's Methodist Church from April 1787 to April 1795, including "cash on account of poor" as well as bonds, incidental charges, interests, collections, and payments to individuals.</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>Congregational minutes, 1757-1769</text>
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                <text>Congregational minute book begun in 1760, which begins with notes about meetings that occurred during the previous three years, before organized record-keeping was established, and runs to 1769. Entries include dates of meetings, members present, and business conducted. Topics include but are not limited to: disputes between church members, appointments to positions such as deacon and sexton, invitations to visiting preachers, financial gifts to the church and gifts from the church to the poor, which included firewood, coffins, and the forgiveness of burial fees in addition to financial donations, letters of dismission, applications for baptism, excommunications and restorations to membership, construction and maintenance of buildings and grounds, church purchases such as a new chalice, and the settlement of accounts with both debtors and creditors.

There is an alphabetical index of church members' names at the back of the book.</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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&#13;
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&#13;
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&#13;
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&#13;
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&#13;
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&#13;
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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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&#13;
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&#13;
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&#13;
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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;
&#13;
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>Records of funds raised for special purposes, subscriptions, Building and steeple fund.</text>
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                <text>Record of payments made toward the construction of a steeple and purchase of bells for Christ Church, from 1739 to 1754. Some donors paid cash, other paid in materials and others paid for needed goods and services. Page numbering starts over after page 19, with a renewed effort begun in 1750 to build upon previous work.</text>
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                  <text>Presbyterians began gathering for worship in Philadelphia in 1692, sharing a building known as the "Barbadoes Warehouse" at Second and Chestnut streets with Baptists and Congregationalists. In 1698, the congregation officially organized as the First Presbyterian Church of Philadelphia. Six years later, the congregation moved to High Street (now Market Street) at the corner of Bank Street, and built the first Presbyterian church building in the city, known as "Old Buttonwood." Both the first American presbytery and the first synod met in this church building. In 1820, the church moved to a new building on the south side of Washington Square where it remained until the late 1920s, when it moved to 15th and Locust streets. In 1949, First and Second Presbyterian Churches united as First with the congregation moving into the Second Presbyterian Church building at 21st and Walnut streets, where the congregation continues today.&#13;
&#13;
Records scanned for this project include congregation minutes, pew records, and lists of burials.</text>
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                <text>Meeting minutes begin with the names of members elected for the Committee in May of 1747, and go on to document the dates of meetings, members present, and business conducted. Topics covered include financial matters such as account balances, collections, payments to those employed by the church, and pew rents; charity, including a very active widows' fund; and repairs and upgrades such as new roof shingles and a new velvet cover for the pulpit. The minutes also contain discussion of the need for a second church building to accommodate a growing congregation, and the eventual split with Third Presbyterian ("the Pine Street church.")</text>
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            <name>Rights Holder</name>
            <description>A person or organization owning or managing rights over the resource.</description>
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              <elementText elementTextId="316474">
                <text>Church management</text>
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              <elementText elementTextId="316475">
                <text>Church finance</text>
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              <elementText elementTextId="316476">
                <text>Church fund raising</text>
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              <elementText elementTextId="316477">
                <text>Pews and pew rights</text>
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                <text>Church buildings</text>
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              <elementText elementTextId="316479">
                <text>Church committees</text>
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                <text>Presbyterian Church</text>
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                  <text>Gloria Dei Church, Philadelphia, PA</text>
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                  <text>In the 17th century Swedish settlers landed on the banks of the Delaware River establishing churches in Wilmington,  Tinicum and by the mid-17th century in Wicaco outside of what would become Philadelphia. That latter church, Gloria Dei, is Pennsylvania’s oldest congregation.  The existing church was built between 1698 and 1700 and originally served  a Swedish Lutheran  congregation.  The church today is part of the Episcopal Diocese and a national historic site.   Archival records scanned as part of this project include vestry minutes, registers, financial, correspondence between the original Swedish parishes and the churches in Philadelphia, Delaware and New Jersey as well as their "miscellaneous records." </text>
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                <text>Historical accounts of Swedish settlement along the Delaware River and financial records of Gloria Dei, 1653-1760</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>GloriaDei.RecordsMiscellaneous1636-1760</text>
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                <text>Records Miscellaneous, 1636-1760</text>
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              <elementText elementTextId="317552">
                <text>1653/1760</text>
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          <element elementId="41">
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                <text>Bound manuscript containing many accounts of Swedish settlement along the Delaware River from the early 17th century to the mid-late 18th century. These accounts come from various sources, including several ministers sent to Gloria Dei by the King or Queen of Sweden. The accounts do not appear in strict chronological order and sometimes overlap with each other, but provide a rich and detailed account of this time and place. Translations of the Swedish have been provided for the bulk of the manuscript.

Meeting minutes for the general parish and church council of Gloria Dei are interspersed with these personal accounts, as well as copies of letters to and from various kings, queens, bishops and archbishops in Europe. Topics covered include: land purchases; the building and upkeep of churches, including Gloria Dei and its cemetery; the need for new ministers and the struggle to house and pay them; the establishment of standards for religious practices in the new land; listings of Swedish families, including information on births, deaths, and marriages; and ongoing relations between the Swedes and their Indian, Dutch and English neighbors, including Quakers and the leaders of Christ Church.

The last third of the book consists of financial accounts kept by Gloria Dei. Sums recorded include Sunday collections, special fundraising efforts, and expenditures for church repair, ministers' travel, and support of the poor and sick in the congregation.

Note: The vast majority of records in this book run to 1760, but several documents at the back of the volume date from the early 1800s.</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;
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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;
&#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>Letters To Conference, 1813</text>
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A separate index of the correspondence for 1813 exists and is scanned separately. This year's letters include discussion of a book sale to help fund the traveling preachers.</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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&#13;
Records scanned for this project include congregation minutes, pew records, and lists of burials.</text>
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&#13;
Records scanned for this project include congregation minutes, pew records, and lists of burials.</text>
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                  <text>Presbyterians began gathering for worship in Philadelphia in 1692, sharing a building known as the "Barbadoes Warehouse" at Second and Chestnut streets with Baptists and Congregationalists. In 1698, the congregation officially organized as the First Presbyterian Church of Philadelphia. Six years later, the congregation moved to High Street (now Market Street) at the corner of Bank Street, and built the first Presbyterian church building in the city, known as "Old Buttonwood." Both the first American presbytery and the first synod met in this church building. In 1820, the church moved to a new building on the south side of Washington Square where it remained until the late 1920s, when it moved to 15th and Locust streets. In 1949, First and Second Presbyterian Churches united as First with the congregation moving into the Second Presbyterian Church building at 21st and Walnut streets, where the congregation continues today.&#13;
&#13;
Records scanned for this project include congregation minutes, pew records, and lists of burials.</text>
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                <text>List of subscribers for rebuilding the First Presbyterian Church on Market Street. This bound manuscript includes entries dating from 1793 to 1798, and begins with an alphabetical index of names. The entries which follow are listed by subscriber name, with amounts paid, and span two pages, verso and recto.</text>
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                  <text>St. Michael's Church, Trenton, NJ</text>
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                  <text>A 1703 land grant from Governor Inglesby of the Jerseys opens St. Michael's document collection. It gives four English farmers land to build a church on the hills north of the Delaware falls which they shared with Scot farmers. The latter soon built themselves what was to become First Presbyterian Church (now of Ewing). In the early years, Anglicans and Presbyterians frequently shared worship and church governance, as neither had a full-time minister. St.Mary's (Anglican) church in Burlington had a full sanctuary building since 1703 and was the 'mother church' for the region, often supplying the Trenton area its minister. The founder of Trenton, William Trent, arrived from Philadelphia in 1719, joining the what was to become St. Michael's parish, and by the 1740's land in Trenton proper was given to the congregation by General John Coxe, son of a prominent parishioner from St. Mary's, Daniel Coxe, who was the first Grand Master of the Scottish Rite of Masons on the continent.  St. Michael's original Trenton sanctuary was completed in 1751, then enlarged in 1801, 1819, and the 1850's to its present footprint. &#13;
&#13;
To avoid being embroiled in national politics and endangering its future, the church was closed immediately after the signing of the Declaration of Independence. It served as a Hessian barracks and Continental hospital during the war, and worship resumed at the war's conclusion.  It's vestry included David Brearley, who in 1787, as Chief Justice of NJ, served as Chairman of the "Committee on Postponed Parts" in the Constitutional Convention, playing a substantial role in shaping the final document while brokering the decisions that contributed to our current form of government.  In 1801, St. Michael's was used as the location for the Convention of the Protestant Episcopal Church in the United States, at which time the current Articles of Religion were ratified. There, at the Annual Convention in 1815 the NJ Diocese was founded and its first bishop elected. Throughout the middle and late 19th century, St. Michael's founded mission schools and churches in and around Trenton. A detailed history of the church was written in the 1920's by Hamilton Schuyler, and is available online.  The documents in the collection were used to write that history and thus far include the parish proceedings from 1750 through the 1850's, the engineering specifications for the 1819 renovations, the church charter, along with birth, marriage, and death records from the period.  An interesting drawing of the layout of pews, which seems to be in David Brearley's handwriting, appears in the parish books. The documents also contain one of our original Books of Common Prayer from the 1740's, with marked-up changes, post-Revolution. &#13;
&#13;
The parish of the English Church was founded in 1703 on farmlands outside of town. The founder of Trenton, William Trent, arrived from Philadelphia in 1719, joining  St. Michael's parish, and the sanctuary in town was completed in 1751. To avoid being embroiled in national politics and endangering its future, the church was closed immediately after the signing of the Declaration of Independence. It served as a Hessian barracks and Continental hospital during the war. It's vestry included David Brearley, who in 1787, as Chief Justice of NJ, served as Chairman of the "Committee on Postponed Parts" in the Constitutional Convention. In 1801 the Convention of the Protestant Episcopal Church in the United States was held there and the current Articles of Religion were ratified. </text>
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Included are: a record of the official naming of St. Michael's (submitted 1795, recorded 1796); lists of subscribers paying for Reverend Doctor Henry Waddell's salary, starting in 1797 and continuing for several years thereafter; a list of "Families of Episcopalians" in Trenton; an undated "plan of sittings" (map of church pews); Articles of Agreement for Building a Church in the City of Trenton, 1819; correspondence regarding the engagement of a minister; lists of communicants in 1855 and 1862; some marriage and baptismal records; and extracts from "Sermons by the Late Rev. John Logan, Edinburgh, one of the Ministers of Leith."</text>
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                <text>St. Michael's Episcopal Church, Trenton, NJ</text>
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&#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>A 1703 land grant from Governor Inglesby of the Jerseys opens St. Michael's document collection. It gives four English farmers land to build a church on the hills north of the Delaware falls which they shared with Scot farmers. The latter soon built themselves what was to become First Presbyterian Church (now of Ewing). In the early years, Anglicans and Presbyterians frequently shared worship and church governance, as neither had a full-time minister. St.Mary's (Anglican) church in Burlington had a full sanctuary building since 1703 and was the 'mother church' for the region, often supplying the Trenton area its minister. The founder of Trenton, William Trent, arrived from Philadelphia in 1719, joining the what was to become St. Michael's parish, and by the 1740's land in Trenton proper was given to the congregation by General John Coxe, son of a prominent parishioner from St. Mary's, Daniel Coxe, who was the first Grand Master of the Scottish Rite of Masons on the continent.  St. Michael's original Trenton sanctuary was completed in 1751, then enlarged in 1801, 1819, and the 1850's to its present footprint. &#13;
&#13;
To avoid being embroiled in national politics and endangering its future, the church was closed immediately after the signing of the Declaration of Independence. It served as a Hessian barracks and Continental hospital during the war, and worship resumed at the war's conclusion.  It's vestry included David Brearley, who in 1787, as Chief Justice of NJ, served as Chairman of the "Committee on Postponed Parts" in the Constitutional Convention, playing a substantial role in shaping the final document while brokering the decisions that contributed to our current form of government.  In 1801, St. Michael's was used as the location for the Convention of the Protestant Episcopal Church in the United States, at which time the current Articles of Religion were ratified. There, at the Annual Convention in 1815 the NJ Diocese was founded and its first bishop elected. Throughout the middle and late 19th century, St. Michael's founded mission schools and churches in and around Trenton. A detailed history of the church was written in the 1920's by Hamilton Schuyler, and is available online.  The documents in the collection were used to write that history and thus far include the parish proceedings from 1750 through the 1850's, the engineering specifications for the 1819 renovations, the church charter, along with birth, marriage, and death records from the period.  An interesting drawing of the layout of pews, which seems to be in David Brearley's handwriting, appears in the parish books. The documents also contain one of our original Books of Common Prayer from the 1740's, with marked-up changes, post-Revolution. &#13;
&#13;
The parish of the English Church was founded in 1703 on farmlands outside of town. The founder of Trenton, William Trent, arrived from Philadelphia in 1719, joining  St. Michael's parish, and the sanctuary in town was completed in 1751. To avoid being embroiled in national politics and endangering its future, the church was closed immediately after the signing of the Declaration of Independence. It served as a Hessian barracks and Continental hospital during the war. It's vestry included David Brearley, who in 1787, as Chief Justice of NJ, served as Chairman of the "Committee on Postponed Parts" in the Constitutional Convention. In 1801 the Convention of the Protestant Episcopal Church in the United States was held there and the current Articles of Religion were ratified. </text>
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                  <text>A 1703 land grant from Governor Inglesby of the Jerseys opens St. Michael's document collection. It gives four English farmers land to build a church on the hills north of the Delaware falls which they shared with Scot farmers. The latter soon built themselves what was to become First Presbyterian Church (now of Ewing). In the early years, Anglicans and Presbyterians frequently shared worship and church governance, as neither had a full-time minister. St.Mary's (Anglican) church in Burlington had a full sanctuary building since 1703 and was the 'mother church' for the region, often supplying the Trenton area its minister. The founder of Trenton, William Trent, arrived from Philadelphia in 1719, joining the what was to become St. Michael's parish, and by the 1740's land in Trenton proper was given to the congregation by General John Coxe, son of a prominent parishioner from St. Mary's, Daniel Coxe, who was the first Grand Master of the Scottish Rite of Masons on the continent.  St. Michael's original Trenton sanctuary was completed in 1751, then enlarged in 1801, 1819, and the 1850's to its present footprint. &#13;
&#13;
To avoid being embroiled in national politics and endangering its future, the church was closed immediately after the signing of the Declaration of Independence. It served as a Hessian barracks and Continental hospital during the war, and worship resumed at the war's conclusion.  It's vestry included David Brearley, who in 1787, as Chief Justice of NJ, served as Chairman of the "Committee on Postponed Parts" in the Constitutional Convention, playing a substantial role in shaping the final document while brokering the decisions that contributed to our current form of government.  In 1801, St. Michael's was used as the location for the Convention of the Protestant Episcopal Church in the United States, at which time the current Articles of Religion were ratified. There, at the Annual Convention in 1815 the NJ Diocese was founded and its first bishop elected. Throughout the middle and late 19th century, St. Michael's founded mission schools and churches in and around Trenton. A detailed history of the church was written in the 1920's by Hamilton Schuyler, and is available online.  The documents in the collection were used to write that history and thus far include the parish proceedings from 1750 through the 1850's, the engineering specifications for the 1819 renovations, the church charter, along with birth, marriage, and death records from the period.  An interesting drawing of the layout of pews, which seems to be in David Brearley's handwriting, appears in the parish books. The documents also contain one of our original Books of Common Prayer from the 1740's, with marked-up changes, post-Revolution. &#13;
&#13;
The parish of the English Church was founded in 1703 on farmlands outside of town. The founder of Trenton, William Trent, arrived from Philadelphia in 1719, joining  St. Michael's parish, and the sanctuary in town was completed in 1751. To avoid being embroiled in national politics and endangering its future, the church was closed immediately after the signing of the Declaration of Independence. It served as a Hessian barracks and Continental hospital during the war. It's vestry included David Brearley, who in 1787, as Chief Justice of NJ, served as Chairman of the "Committee on Postponed Parts" in the Constitutional Convention. In 1801 the Convention of the Protestant Episcopal Church in the United States was held there and the current Articles of Religion were ratified. </text>
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                <text>Minutes, 1857-1881</text>
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                <text>St. Michael's Church (Trenton, N.J.)</text>
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                <text>Meeting minutes of the wardens and vestrymen of St. Michael's, dating from 1857 to 1881. Each entry includes the date and place of the meeting, names of attendees, and a summary of the business discussed. Business includes but is not limited to: Elections and appointments; maintenance of the church and Sunday school buildings; reports from church committees; sundry topics such as the purchase of music for the church choir and the need for a new organ; and church finance, including pew rents, collections, and subscriptions.</text>
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                <text>Pews and pew rights</text>
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                <text>Corporate minutes</text>
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                <text>349 pages</text>
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                <text>http://creativecommons.org/publicdomain/mark/1.0/</text>
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                <text>eng</text>
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                <text>St. Michael's Episcopal Church, Trenton, NJ</text>
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                  <text>First Baptist Church, Philadelphia, PA</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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          <element elementId="50">
            <name>Title</name>
            <description>A name given to the resource</description>
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              <elementText elementTextId="315595">
                <text>Orphans book, 1795</text>
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          <element elementId="43">
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            <description>An unambiguous reference to the resource within a given context</description>
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                <text>thumb:001:https://www.philageohistory.org/rdic-images/common/get-jpeg-small.cfm/ABHS.FBCOrphansBook1795.01.FrontCover.jpg</text>
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                <text>On February 16, 1795, the members of First Baptist Church established "a fund for the relief of Orphans and other indigent Persons." This bound manuscript contains details of how the fund was established and administered, and a list of members who paid an annual contribution to the fund in order to insure those in their charge would receive aid upon their death. Identifying information includes subscriber names, parents' names, birthdates, birthplaces, contributions paid and dates of death.</text>
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                <text>Pennsylvania--Philadelphia</text>
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                <text>Registers (Lists)</text>
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                <text>Manuscripts</text>
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          <element elementId="47">
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            <description>Information about rights held in and over the resource</description>
            <elementTextContainer>
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                <text>http://creativecommons.org/publicdomain/mark/1.0/</text>
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            <description>A language of the resource</description>
            <elementTextContainer>
              <elementText elementTextId="315608">
                <text>eng</text>
              </elementText>
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            <elementTextContainer>
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                <text>First Baptist Church, Philadelphia, PA</text>
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            <description>A person or organization owning or managing rights over the resource.</description>
            <elementTextContainer>
              <elementText elementTextId="315611">
                <text>American Baptist Historical Society</text>
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            <elementTextContainer>
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                <text>First Baptist Church (Philadelphia, Pa.)</text>
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                <text>First Baptist Church (Philadelphia, Pa.)</text>
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                <text>Church records and registers</text>
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                  <text>St. Paul's Episcopal Church, Philadelphia, PA</text>
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                  <text>In 1760 a group of congregants from Christ Church, supporters of the Rev.  William Macclanachan, an Anglican minister of evangelical leanings, formed a new church, seceded from Christ Church.  They drafted articles of agreement for a new church St. Paul’s and promptly set about raising funds to construct it.  Built on Third Street, below Walnut, St. Paul’s opened for services in 1762 and remained an active congregation throughout the nineteenth century. The Church’s building still stands, now home to Episcopal Community Services.  St. Paul’s records, housed at the Episcopal Diocesan Archives include vestry minutes, baptismal, marriage and burial records  as well as some financial records.</text>
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                <text>Parish register, 1866-1888</text>
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                <text>Record of baptisms, confirmations, communions, marriages, and burials performed for the members of St. Paul's Episcopal Church, as well as offerings made to the church, from 1866 to 1888. Extended sequences of empty openings have not been scanned, page numbers make jumps accordingly. In addition, pages 261, 262, 271 and 272 are missing, the former having been cut from the book, and the latter having fallen out.

Baptisms are listed chronologically by date the baptism was performed, beginning on page 110, which is image 16. Entries cross two pages, recto and verso, and include place of baptism, name, birthdate and sometimes birthplace, name of parents and witnesses, signature of the clergyman who performed the baptism, and other notes such as whether the person baptized was suffering from an illness.

Confirmations are listed chronologically beginning on page 218, which is image 80. If the person was also baptized at St. Paul's during this time period, the page on which their baptism is recorded is also noted.

Communions are listed chronologically beginning on page 234, which is image 94. Entries span two pages, recto and verso, and include notes on whether the communicant later died or was transferred or removed from the church.

Marriages are listed chronologically beginning on page 278, which is image 134. Entries span two pages, recto and verso, and note the place of the wedding, the names of the bride and groom, their ages at the time of marriage and respective towns of residence, and the signature of the clergyman who performed the ceremony, as well as other notes such as the bride and groom's place of birth, their occupations, and parent's names and residence.

Burials are listed chronologically beginning on page 310, which is image 158. Entries span two pages, recto and verso, and include the decedent's name, age at time of death, place of burial, and signature of clergyman who performed the funeral, as well as other notes including decedent's residence, and their date and cause of death.

Offerings are listed chronologically beginning on page 326, which is image 174. Entries include the amount raised and the object of the offering, such as a hospital, school, or mission, or people in need such as orphans, widows or victims of a fire.</text>
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                <text>191 pages</text>
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                <text>Episcopal Diocese of Pennsylvania Archives</text>
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                <text>St. Paul's Church (Philadelphia, Pa.)</text>
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                  <text>In 1760 a group of congregants from Christ Church, supporters of the Rev.  William Macclanachan, an Anglican minister of evangelical leanings, formed a new church, seceded from Christ Church.  They drafted articles of agreement for a new church St. Paul’s and promptly set about raising funds to construct it.  Built on Third Street, below Walnut, St. Paul’s opened for services in 1762 and remained an active congregation throughout the nineteenth century. The Church’s building still stands, now home to Episcopal Community Services.  St. Paul’s records, housed at the Episcopal Diocesan Archives include vestry minutes, baptismal, marriage and burial records  as well as some financial records.</text>
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                <text>This bound volume includes St. Paul's early trustee and vestry minutes from 1760 to 1762, marriage records from 1759 to 1835, baptism records from 1782 to 1834, and death records from 1790 to 1812.

The first numbered pages include a defense of Reverend Mcclenachan, and plans to build a church separate from Christ Church. Entries then cover the election of trustees and a treasurer, committees to secure land and materials for a new church, lotteries to raise funds, decisions on architecture and furnishings, management of pews, and selection of wardens. Vestry minutes from 1762 start on page 21; these can also be found in the separate volume entitled "Vestry minutes, 1762-1774."

Records of marriages, baptisms and deaths start with image 46, whereupon page numbering starts anew. Marriage and baptism records include the date of the ceremony, officiant and the names of the people being married or baptized. Later baptism records also note names of parents. Death records include the name of decedent, age at time of death (or date of birth, from which it can be extrapolated), and date of death.</text>
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                <text>St. Paul's Episcopal Church, Philadelphia, PA</text>
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                <text>St. Paul's Church (Philadelphia, Pa.)</text>
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                <text>St. Paul's Church (Philadelphia, Pa.)</text>
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                <text>Marriage records</text>
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                <text>Church buildings</text>
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              <name>Identifier</name>
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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>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>This book records the amounts donated by members to First Baptist Church to help the poor, and the amounts given to the poor from First Baptist Church, from 1774 to 1775. Each entry includes the date, donor or donee's name, and amount donated.</text>
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                  <text>Presbyterians began gathering for worship in Philadelphia in 1692, sharing a building known as the "Barbadoes Warehouse" at Second and Chestnut streets with Baptists and Congregationalists. In 1698, the congregation officially organized as the First Presbyterian Church of Philadelphia. Six years later, the congregation moved to High Street (now Market Street) at the corner of Bank Street, and built the first Presbyterian church building in the city, known as "Old Buttonwood." Both the first American presbytery and the first synod met in this church building. In 1820, the church moved to a new building on the south side of Washington Square where it remained until the late 1920s, when it moved to 15th and Locust streets. In 1949, First and Second Presbyterian Churches united as First with the congregation moving into the Second Presbyterian Church building at 21st and Walnut streets, where the congregation continues today.&#13;
&#13;
Records scanned for this project include congregation minutes, pew records, and lists of burials.</text>
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                  <text>Congregation Mikveh Israel (officially Kahal Kadosh Mikveh Israel), known as the "Synagogue of the American Revolution" is one of the most historic Congregations of Jews in the United States. The oldest Congregation in Philadelphia, Mikveh Israel was informally established by religious minded Jews in British America during the 1740s, and has become the second-oldest surviving Congregation in all of the United States. In Pennsylvania, and Philadelphia in particular, Jews found an environment of tolerance for their religious beliefs and traditions made possible by William Penn's 'great experiment'. The possibilities of economic and religious liberties in Philadelphia drew many Jews to the area, and by 1775 a community 300 strong existed in a city of 35,000.&#13;
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In 1782, the Congregation dedicated a new building on Cherry Street that sat 200 persons and had accommodations for the clergy adjoining it. In 1829 the congregation built an Egyptian Revival synagogue on Cherry Street. Designed by William Strickland, it is notable for having been one of the earliest Egyptian Revival buildings in the United States.  After moving out of Center City, along with much of Philadelphia's population in the first half of the 20th century, the Congregation announced in 1961 that it would return to construct a new house of worship. A modest building, initially shared between the Synagogue and the Museum of Jewish History, was dedicated and opened in August 1976. &#13;
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Among items in the archives of Congregation Mikveh Israel are letters written by George Washington and Abraham Lincoln, and a public subscription list for the 1782 building signed by Benjamin Franklin, David Rittenhouse, and other civic leaders.   Several notable ritual items also exist, including ornamental bells (“rimmonim”) crafted by renown silversmith Myer Myers.&#13;
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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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&#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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&#13;
This bound volume contains the St. Thomas vestry meeting minutes from 1821 to 1831, including date, time of day (morning, afternoon, or evening), members and Reverend present, and a brief description of each meeting.</text>
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                <text>The vestry is the governing body of an Episcopal church; it is comprised of the rector and members of the congregation elected by other congregants.

The vestry minutes begin with a copy of the 1832 Act by the Pennsylvania legislature which separated Christ Church and St. Peter's Church into two separate entities. Minutes from the vestry meetings from 1832 to 1852 follow, containing the dates and locations of the meetings, members present, and business discussed. Topics covered include but are not limited to: the settlement of separate financial accounts following the split from Christ Church, the hiring of a new minister and assistant minister, election of vestrymen and appointment of organist and choir, purchase of a new building to house the Sunday school, collection of pew rents, improvement of burial grounds, management of the church's charity fund, and committee reports.</text>
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                <text>Pews and pew rights</text>
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                  <text>In the 17th century Swedish settlers landed on the banks of the Delaware River establishing churches in Wilmington,  Tinicum and by the mid-17th century in Wicaco outside of what would become Philadelphia. That latter church, Gloria Dei, is Pennsylvania’s oldest congregation.  The existing church was built between 1698 and 1700 and originally served  a Swedish Lutheran  congregation.  The church today is part of the Episcopal Diocese and a national historic site.   Archival records scanned as part of this project include vestry minutes, registers, financial, correspondence between the original Swedish parishes and the churches in Philadelphia, Delaware and New Jersey as well as their "miscellaneous records." </text>
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                <text>The manuscript begins with a transcription of the by-laws of Wicacoe Church adopted on December 3, 1838, which include the duties of the warden, secretary, and sexton, and policies for interment of members. Vestry minutes follow, including the place and date of the meeting, members present, and business discussed. 

Business includes, but is not limited to: collection of pew rents; record keeping; elections to leadership and appointments to committees; resignations, appointments and payment of staff; upkeep of building and grounds; fundraising for the mission society and Sunday school; and preparation of a charter to be reviewed by the state legislature.</text>
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Note: Pages 32 through 36 of this volume were written upside down, starting from the back with page 36, and moving forward chronologically to page 32.</text>
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                <text>The vestry is the governing body of an Episcopal church; it is comprised of the rector and members of the congregation elected by other congregants.

This bound volume contains the dates, members present and business discussed at St. Peters vestry meetings from 1852 to 1871. Topics include but are not limited to: insurance policies on the rectory, house, bells and organ; election of vestrymen, officers, warden and rector; appointments to committees for finance, choir, Sunday school, library, burial grounds and bell; selection of delegates to the Diocesan convention; management of the St. Peters charity fund and Christ Church hospital; and income from pew rent and collections.</text>
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                <text>The vestry is the governing body of an Episcopal church; it is comprised of the rector and members of the congregation elected by other congregants.

This bound volume contains the St. Thomas vestry meeting minutes from 1863 to 1876, including date, time of day (morning, afternoon, or evening), members and Reverend present, and a brief description of each meeting. Topics include bills, taxes, salaries, fundraising, recordkeeping, repairs and renovations, burials, elections, and pew rents.</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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&#13;
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                <text>Minutes of the vestry of the United Churches from 1784 to 1815; first as the United Churches of Christ-Church and St. Peter's, then as the United Churches of Christ Church, St. Peter's Church and St. James's Church. The first mention of St. James's occurs on p. 151 in the meeting minutes from March 30, 1807, in which a building committee was appointed to erect the new church. By 1810, the vestry is incorporating St. James's Church into their charter.

Entries include the date and place of the meeting, members attending, and business discussed. Topics include church elections, improvements to buildings and grounds, fundraising efforts, burial requests, and the ongoing operation of Christ Church hospital.

Recorded at the rear of the book are legacies, gifts, and donations made to an assortment of church related funds by various congregation members. Of note is a transcribed copy of Dr. John Kearsley's will. This volume has inserted at page 47 two additional items: a printed excerpt from the minutes of October 30, 1752 and a printed version of Bishop White's sermon delivered on June 21, 1786. Note: Blank pages were not scanned.</text>
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                <text>Christ Church, Philadelphia, PA</text>
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          <element elementId="91">
            <name>Rights Holder</name>
            <description>A person or organization owning or managing rights over the resource.</description>
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                <text>Christ Church, Philadelphia, PA</text>
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            </elementTextContainer>
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          <element elementId="39">
            <name>Creator</name>
            <description>An entity primarily responsible for making the resource</description>
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                <text>Christ Church (Philadelphia, Pa.)</text>
              </elementText>
            </elementTextContainer>
          </element>
          <element elementId="49">
            <name>Subject</name>
            <description>The topic of the resource</description>
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                <text>Parish elections</text>
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                <text>Church records and registers</text>
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                <text>Church finance</text>
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                <text>United Churches of Christ-Church, St. Peter's, and St. James's (Philadelphia, Pa.)</text>
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              <elementText elementTextId="310640">
                <text>Kearsley, John, 1684-1772</text>
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              <elementText elementTextId="310641">
                <text>White, William, 1748-1836</text>
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              <elementText elementTextId="310642">
                <text>United Churches of Christ-Church and St. Peter's (Philadelphia, Pa.)</text>
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              <elementText elementTextId="310643">
                <text>Church management</text>
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                <text>Church fund raising</text>
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                <text>Church committees</text>
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                <text>Church buildings</text>
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                <text>Cemeteries</text>
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                <text>Church bells</text>
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                <text>Poor</text>
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                <text>Charity</text>
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                <text>Charters</text>
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              <elementText elementTextId="310653">
                <text>Episcopalians</text>
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              <elementText elementTextId="310654">
                <text>Episcopal Church</text>
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