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&#13;
The first congregation was founded by English Jesuit, Rev. Joseph Greaton, S.J. (1679-1753) Mass was said in a small chapel in his residence. Old St. Joseph’s sacramental records, among the earliest in the nation, record 8,850 baptisms before 1810. The religious tolerance of the Quaker city of Philadelphia allowed the church to grow from its small initial congregation through three centuries to its present diverse and thriving parish. &#13;
&#13;
Rev. Felix Joseph Barbelin, S.J.  was a pastor and educator who founded Saint Joseph’s College while continuing the work of Father Greaton. He was born in Lunéville, Lorraine, France, May 30, 1808 and died in Philadelphia, Pa., June 8, 1869. After attending French schools and seminaries, he became a Jesuit in Maryland in 1831, and was ordained on Sept. 22, 1835. Father Barbelin was an avid promoter of Catholic Education in Philadelphia. &#13;
&#13;
With a Catholic population in the city of 136,000, there was no Catholic secondary school or college. Two buildings fronting on Willings Alley were purchased and in 1851 the clergy house was expanded to Willings Alley and increased to four floors to accommodate a college. Father Barbelin was the first president. Both St. Joseph’s College and St. Joseph’s Preparatory School were founded by Father Barbelin, in 1851. &#13;
&#13;
Saint Joseph’s College became Saint Joseph’s University and now houses the archives of Old Saint Joseph’s Church in their library, in Archives and Special Collections. The collection consists of papers, books, objects, photographs, and other materials related to the history of the church, the Jesuits and Catholicism in Philadelphia and neighboring areas, including sacramental records dating back to 1758. &#13;
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&#13;
The first congregation was founded by English Jesuit, Rev. Joseph Greaton, S.J. (1679-1753) Mass was said in a small chapel in his residence. Old St. Joseph’s sacramental records, among the earliest in the nation, record 8,850 baptisms before 1810. The religious tolerance of the Quaker city of Philadelphia allowed the church to grow from its small initial congregation through three centuries to its present diverse and thriving parish. &#13;
&#13;
Rev. Felix Joseph Barbelin, S.J.  was a pastor and educator who founded Saint Joseph’s College while continuing the work of Father Greaton. He was born in Lunéville, Lorraine, France, May 30, 1808 and died in Philadelphia, Pa., June 8, 1869. After attending French schools and seminaries, he became a Jesuit in Maryland in 1831, and was ordained on Sept. 22, 1835. Father Barbelin was an avid promoter of Catholic Education in Philadelphia. &#13;
&#13;
With a Catholic population in the city of 136,000, there was no Catholic secondary school or college. Two buildings fronting on Willings Alley were purchased and in 1851 the clergy house was expanded to Willings Alley and increased to four floors to accommodate a college. Father Barbelin was the first president. Both St. Joseph’s College and St. Joseph’s Preparatory School were founded by Father Barbelin, in 1851. &#13;
&#13;
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                  <text>Old Saint Joseph’s Church, founded by Jesuits in 1733, was the first Roman Catholic Church in Philadelphia. Its present building on Willings Alley was built in 1839 and is unique in having no entrance visible from the street. Because of the anti- Catholic and anti- foreign sentiment in the 19th century, this configuration saved the church, both the present building and the original chapel, during Nativist riots. &#13;
&#13;
The first congregation was founded by English Jesuit, Rev. Joseph Greaton, S.J. (1679-1753) Mass was said in a small chapel in his residence. Old St. Joseph’s sacramental records, among the earliest in the nation, record 8,850 baptisms before 1810. The religious tolerance of the Quaker city of Philadelphia allowed the church to grow from its small initial congregation through three centuries to its present diverse and thriving parish. &#13;
&#13;
Rev. Felix Joseph Barbelin, S.J.  was a pastor and educator who founded Saint Joseph’s College while continuing the work of Father Greaton. He was born in Lunéville, Lorraine, France, May 30, 1808 and died in Philadelphia, Pa., June 8, 1869. After attending French schools and seminaries, he became a Jesuit in Maryland in 1831, and was ordained on Sept. 22, 1835. Father Barbelin was an avid promoter of Catholic Education in Philadelphia. &#13;
&#13;
With a Catholic population in the city of 136,000, there was no Catholic secondary school or college. Two buildings fronting on Willings Alley were purchased and in 1851 the clergy house was expanded to Willings Alley and increased to four floors to accommodate a college. Father Barbelin was the first president. Both St. Joseph’s College and St. Joseph’s Preparatory School were founded by Father Barbelin, in 1851. &#13;
&#13;
Saint Joseph’s College became Saint Joseph’s University and now houses the archives of Old Saint Joseph’s Church in their library, in Archives and Special Collections. The collection consists of papers, books, objects, photographs, and other materials related to the history of the church, the Jesuits and Catholicism in Philadelphia and neighboring areas, including sacramental records dating back to 1758. &#13;
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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>Record of baptisms, burials and marriages performed by Gloria Dei from 1750 to 1789. Entries are not in strict order, and page numbering starts over several times. Records look to be batched by the pastor performing the ceremony as well as by date, and indexes are found throughout, paged in lowercase roman numerals.

Baptismal records are found on images 5-67 (1750-1780) and 191-203 (1780-1788).

Burial records from are found on images 2-4 (1787-1789) and 177-190 (1750-1776).

Marriage records from are found on images 4-5 (1778); 68-158 (1750-1779); and 169-175 (1779-1780); and 204-237 (1779-1789).

Although the vast majority of records in this bound volume are baptisms, burials and marriages, images 158 to 168 include accounts of the experiences of several early pastors of Gloria Dei in the 1730s, 1740s and 1750s. These pages include notes from meetings with the congregation and vestry.

Some entries are written in Swedish.</text>
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                  <text>Holy Trinity parish was formed in 1788 at the initiative of German-speaking Catholics who wanted a separate place for worship. Once established, it was the first ethnic parish in the United States. The movement for a separate congregation began when the Germans bought a purchased their own burial ground in 1768. They would also begin keeping separate registers in 1784. The German Catholic Society was organized in 1787 to acquire land for a church as well as for the maintaining of a school. Construction started on the church in in 1788 and the first Mass was held in 1789. The exterior of the church has remained largely unchanged, while the interior was twice destroyed by fire, the first in 1860 and again in 1890. &#13;
&#13;
Similar to Old St. Mary’s, Holy Trinity was incorporated with trustees, which led to a conflict with the bishops over the appointing of priests. This conflict would be resolved in 1859, when the original charter was replaced with a new one giving the Bishop more control. In 1797, the parish established America’s first Catholic orphanage for children left homeless by the yellow fever epidemics. The parish closed and combined with Old St. Mary’s in 2009.</text>
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                <text>Baptisms, marriages, and burials, 1796-1806</text>
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                <text>Record of baptisms, marriages and burials in the congregation of Holy Trinity from 1796 to 1806. Most entries are in Latin or French. 

Baptisms are listed chronologically from images 11 to 28, then from images 33 to 39. Baptismal records include the date, name of person baptized, pastor, parents, and sponsors. A name index for baptismal records begins on image 91.

Some burial information, including the interment of infants and paupers, can be found interspersed in the baptismal records, from images 23 to 25. The names of congregants buried at Holy Trinity are listed by date on images 29 to 32.

Marriages records, some quite detailed, are recorded in images 41 to 90.</text>
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                <text>This register begins with an alphabetical index. Communicants are listed from pages 52 to 117, and again on page 324. Births and baptisms are listed on pages 121 to 153; receptions of new members are listed on pages 181 to 193 (previous congregations are noted); deaths, funerals and burials are recorded on pages 241 to 279; and marriages are recorded on pages 301 to 323.

Note: blank pages were not scanned.</text>
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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>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>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;
&#13;
During the war of Independence, 1775-1783, Jews from New York, Easton, Lancaster, Richmond, Charleston and Savannah sought refuge in Philadelphia from the British occupation.  Many members joined the ranks of the Patriots and fought for the revolutionary cause.&#13;
&#13;
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;
&#13;
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>Marriage contract between Mr. Isaac [E?] and Hanna [D?], dated 1842. The paper is aging and the ink is fading, making some text difficult to read.

The marriage contract, called a ketubah, is in Aramaic. Ketubot (plural) are fairly standardized and usually read like this:

In Good Augury
On the... [day] in the week, in the... month, the year... from the creation of the world, according to the count that we are counting here... , ... the son of... said to this... the daughter of..., "Be my wife, according to the law of Moses and Israel. And I will work to honor , feed, and support you, according to the laws of Jewish men, who faithfully work to honor, feed and support their wives. And I will give you... silver zuz... , which is due to you...; and your food, clothing and needs and to live with you in the manner of the whole world." And Miss ... here agreed and became his wife. And this dowry that she brought in to him from the house of... - whether in silver, in gold, in jewelry, in clothing apparel, in houseware or in bedclothes - our groom has assumed upon himself for... pieces of refined silver. And our groom... agreed and added another... pieces of refined silver from his own corresponding to them - all in all... pieces of refined silver. And our groom... said as follows, "I accept responsibility upon myself and upon my inheritors after me for this marriage contract, for this dowry and for this addition (to the dowry), to be paid from all the best of my properties and possessions under all the skies, that I have acquired or that I will acquire in the future. Whether they are properties that are liened or are not liened, they are all liable and guarantee payment of this marriage contract, this dowry and this addition from me - and even from the cloak on my shoulder. [This holds] during my lifetime and after my lifetime, from today and forever." And our groom... has accepted responsibility and the stringencies of this marriage contract, this dowry and this addition, in accordance with the stringencies of all marriage contracts, dowries and additions customary with regards to the daughters of Israel that are made according to the ordinance of our Sages, may their memory be blessed. This is not like a conjectural agreement nor like a contract template. And it has been validated by our groom... the son of... towards... the daughter of... here about everything that is written and specified above with an object fit to make such a validation (kinyan). It is all binding and established.</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;
&#13;
During the war of Independence, 1775-1783, Jews from New York, Easton, Lancaster, Richmond, Charleston and Savannah sought refuge in Philadelphia from the British occupation.  Many members joined the ranks of the Patriots and fought for the revolutionary cause.&#13;
&#13;
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;
&#13;
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>Marriage contracts between members of Congregation Mikveh Israel, from 1813 to 1843. The names of bride and groom have been penciled in at the top of the page for most entries.

The Jewish marriage contract is called a ketubah, and is traditionally written in Aramaic. Ketubot (plural) are fairly standardized and usually read like this:

In Good Augury
On the... [day] in the week, in the... month, the year... from the creation of the world, according to the count that we are counting here... , ... the son of... said to this... the daughter of..., "Be my wife, according to the law of Moses and Israel. And I will work to honor , feed, and support you, according to the laws of Jewish men, who faithfully work to honor, feed and support their wives. And I will give you... silver zuz... , which is due to you...; and your food, clothing and needs and to live with you in the manner of the whole world." And Miss ... here agreed and became his wife. And this dowry that she brought in to him from the house of... - whether in silver, in gold, in jewelry, in clothing apparel, in houseware or in bedclothes - our groom has assumed upon himself for... pieces of refined silver. And our groom... agreed and added another... pieces of refined silver from his own corresponding to them - all in all... pieces of refined silver. And our groom... said as follows, "I accept responsibility upon myself and upon my inheritors after me for this marriage contract, for this dowry and for this addition (to the dowry), to be paid from all the best of my properties and possessions under all the skies, that I have acquired or that I will acquire in the future. Whether they are properties that are liened or are not liened, they are all liable and guarantee payment of this marriage contract, this dowry and this addition from me - and even from the cloak on my shoulder. [This holds] during my lifetime and after my lifetime, from today and forever." And our groom... has accepted responsibility and the stringencies of this marriage contract, this dowry and this addition, in accordance with the stringencies of all marriage contracts, dowries and additions customary with regards to the daughters of Israel that are made according to the ordinance of our Sages, may their memory be blessed. This is not like a conjectural agreement nor like a contract template. And it has been validated by our groom... the son of... towards... the daughter of... here about everything that is written and specified above with an object fit to make such a validation (kinyan). It is all binding and established.</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;
&#13;
During the war of Independence, 1775-1783, Jews from New York, Easton, Lancaster, Richmond, Charleston and Savannah sought refuge in Philadelphia from the British occupation.  Many members joined the ranks of the Patriots and fought for the revolutionary cause.&#13;
&#13;
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;
&#13;
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>Marriage contracts between members of Congregation Mikveh Israel, from 1843 to 1866. The names of bride and groom and the date of their wedding have been penciled in at the top of the page for most entries.

The Jewish marriage contract is called a ketubah, and is traditionally written in Aramaic. Ketubot (plural) are fairly standardized and usually read like this:

In Good Augury
On the... [day] in the week, in the... month, the year... from the creation of the world, according to the count that we are counting here... , ... the son of... said to this... the daughter of..., "Be my wife, according to the law of Moses and Israel. And I will work to honor , feed, and support you, according to the laws of Jewish men, who faithfully work to honor, feed and support their wives. And I will give you... silver zuz... , which is due to you...; and your food, clothing and needs and to live with you in the manner of the whole world." And Miss ... here agreed and became his wife. And this dowry that she brought in to him from the house of... - whether in silver, in gold, in jewelry, in clothing apparel, in houseware or in bedclothes - our groom has assumed upon himself for... pieces of refined silver. And our groom... agreed and added another... pieces of refined silver from his own corresponding to them - all in all... pieces of refined silver. And our groom... said as follows, "I accept responsibility upon myself and upon my inheritors after me for this marriage contract, for this dowry and for this addition (to the dowry), to be paid from all the best of my properties and possessions under all the skies, that I have acquired or that I will acquire in the future. Whether they are properties that are liened or are not liened, they are all liable and guarantee payment of this marriage contract, this dowry and this addition from me - and even from the cloak on my shoulder. [This holds] during my lifetime and after my lifetime, from today and forever." And our groom... has accepted responsibility and the stringencies of this marriage contract, this dowry and this addition, in accordance with the stringencies of all marriage contracts, dowries and additions customary with regards to the daughters of Israel that are made according to the ordinance of our Sages, may their memory be blessed. This is not like a conjectural agreement nor like a contract template. And it has been validated by our groom... the son of... towards... the daughter of... here about everything that is written and specified above with an object fit to make such a validation (kinyan). It is all binding and established.</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>Record of marriages performed by Rev. Joseph Pilmore, occurring at St. Paul's Church between 1786 and 1794, at Christ Church in New York between 1794 and 1804, and again at St. Paul's Church from 1804 to 1813. Entries are listed chronologically and include the names of the bride and groom. Additional marriages by Rev. Pilmore after the end of this register are in the registers of St. Paul's Church.</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">
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                <text>Marriage register, 1761-1894 [partial scan through 1870]</text>
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                <text>Register of marriages occurring at First Baptist Church between 1761 and 1894. Because of the limitation of the funding source for digitization, this volume was scanned only through the page for marriages occurring in 1870. &#13;
&#13;
It appears the manuscript was used as a financial journal prior to use as a marriage register; financial entries date from 1744 to 1760, but are crossed out, and pages are reused to record marriages. There is an alphabetical index of names at the beginning of the book.&#13;
&#13;
The date ranges are out of order, marriages from 1761 beginning on p. 15, continuing to p. 270, whereupon the reader is directed back to p. 2 for the continuation of marriage records from Rev. William Rogers. Meanwhile, records of Rev. Henry Holcombe from 1813 start on p. 270 and continue through 1824 on p. 313. Records from succeeding pastors continue to the end of the book, with some gaps in years.</text>
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            <elementTextContainer>
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              <elementTextContainer>
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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>Register of marriages performed at St. Paul's by a succession of ministers, including Rev. William McClenachan from 1759 to1765, Rev. William Shinger from 1768 to 1778, and Rev. Joseph Pilmore from 1786 to 1794 and again from 1804 to 1824. Entries are listed by year, with the date of the wedding and names of the bride and groom. Many of these entries can be located using the separate volume entitled Marriages, alphabetical index, 1759-1803, if names are known but dates are not. Also, date gaps may be filled in by other marriage registers from St. Paul's.</text>
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&#13;
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Marriages are listed first, ordered chronologically and include the name of the bride and groom, method of marriage (license or publishing), and date. An alphabetical index of names appears after page 140.

The Baptisms are listed second, ordered chronologically, and include the name of child being baptized, their place and date of birth, parents' names and godparents' names. An alphabetical index of names appears after page 244.

Burials are listed last, ordered chronologically, and include at minimum the name of the deceased and date of their burial, and often more information such as place of death and age at time of death. Alphabetical indexes of names appear at intervals throughout the burial listings.</text>
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Entries for baptisms are listed chronologically, and include the name of the person baptized, their date of birth, parents' names, and sometimes godparents' names. Baptism records, including alphabetical indexes of names, are found on images 3-19, 82-89, 97-120 and 189-194.

Entries for burials are listed chronologically, and include at minimum the name of the deceased and date of burial, and often contain more information such as time and cause of death, age at time of death, and names of relatives. Burial records, including alphabetical indexes of names, are found on images 20-26 and 121-188.

Entries for marriages are listed chronologically and include the date of marriage, names of the bride and groom, and their place of residence. Marriage records, including alphabetical indexes of names, are found on images 27-81 and 89-96.</text>
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                  <text>Old Saint Joseph’s Church, founded by Jesuits in 1733, was the first Roman Catholic Church in Philadelphia. Its present building on Willings Alley was built in 1839 and is unique in having no entrance visible from the street. Because of the anti- Catholic and anti- foreign sentiment in the 19th century, this configuration saved the church, both the present building and the original chapel, during Nativist riots. &#13;
&#13;
The first congregation was founded by English Jesuit, Rev. Joseph Greaton, S.J. (1679-1753) Mass was said in a small chapel in his residence. Old St. Joseph’s sacramental records, among the earliest in the nation, record 8,850 baptisms before 1810. The religious tolerance of the Quaker city of Philadelphia allowed the church to grow from its small initial congregation through three centuries to its present diverse and thriving parish. &#13;
&#13;
Rev. Felix Joseph Barbelin, S.J.  was a pastor and educator who founded Saint Joseph’s College while continuing the work of Father Greaton. He was born in Lunéville, Lorraine, France, May 30, 1808 and died in Philadelphia, Pa., June 8, 1869. After attending French schools and seminaries, he became a Jesuit in Maryland in 1831, and was ordained on Sept. 22, 1835. Father Barbelin was an avid promoter of Catholic Education in Philadelphia. &#13;
&#13;
With a Catholic population in the city of 136,000, there was no Catholic secondary school or college. Two buildings fronting on Willings Alley were purchased and in 1851 the clergy house was expanded to Willings Alley and increased to four floors to accommodate a college. Father Barbelin was the first president. Both St. Joseph’s College and St. Joseph’s Preparatory School were founded by Father Barbelin, in 1851. &#13;
&#13;
Saint Joseph’s College became Saint Joseph’s University and now houses the archives of Old Saint Joseph’s Church in their library, in Archives and Special Collections. The collection consists of papers, books, objects, photographs, and other materials related to the history of the church, the Jesuits and Catholicism in Philadelphia and neighboring areas, including sacramental records dating back to 1758. &#13;
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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;
&#13;
During the war of Independence, 1775-1783, Jews from New York, Easton, Lancaster, Richmond, Charleston and Savannah sought refuge in Philadelphia from the British occupation.  Many members joined the ranks of the Patriots and fought for the revolutionary cause.&#13;
&#13;
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;
&#13;
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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