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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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&#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;
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&#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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                  <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>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>Presbyterians who favored the religious revivalism of George Whitefield organized a Second Presbyterian Church in Philadelphia in 1743. Second was a “New Side” church as opposed to the “Old Side” First Presbyterian Church. For many years, the congregation worshipped in its building at Third and Arch streets, where the first General Assembly of the Presbyterian Church in the U.S.A. met in 1789. In 1837, the church moved to Seventh and Arch, and in 1872, to 21st and Walnut. In 1949, the congregation united with First Presbyterian Church.&#13;
&#13;
Records scanned for this project include minutes, pew records, deeds, and burial records.</text>
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Entries note the date and place of meetings, members present, and business discussed. Topics include but are not limited to: the purchase of new grounds and building of a new meeting house; the assignment of pews and pew rents and later a rise in pew rents to help the church out of debt; fees for baptisms and terms for burials; the choice of a new minister; discipline of members for ill behavior; and application for a charter.</text>
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&#13;
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&#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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The third document is a June 28, 1816 resignation letter from the Rev. James Milnor to the rector, churchwardens, and vestry of the United Churches. Milnor expresses gratitude for the kindness shown to him during his first ministerial labors, but explains that he has received an unsolicited and unanimous call to another congregation, which he believes offers a more advantageous field of usefulness than the shared charge of multiple churches [p.3].</text>
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                <text>The bulk of this collection consists of letters and resolutions of condolence on the death of Bishop William White (1748-1836), who died in July 1836 in the eighty-ninth year of his age and the forty-ninth of his episcopal consecration. He served as Bishop of the Diocese of Pennsylvania, Presiding Bishop of the Protestant Episcopal Church in the United States, and Rector of the united churches of Christ Church, St. Peter's, and St. James's in Philadelphia. Bishop Benjamin T. Onderdonk of New York, on visitation at New Rochelle, convened assembled clergy who passed resolutions of condolence and directed the wearing of crape hat bands and scarfs for thirty days [p.5-8]. Similar resolutions came from the Bishop and clergy of Maryland assembled in Baltimore [p.9], the vestry of St. Paul's parish, Baltimore [p.10], St. Stephen's Church, Philadelphia [p.11-12], the General Protestant Episcopal Sunday School Union of New York—which noted that White had been President of the first Sunday School Society formed in the country in 1791 [p.13-14]—the Episcopal clergy of New York [p.17], the Bishop and clergy of Connecticut at Hartford [p.18], the vestry of St. Paul's Church, Ballina, transmitted by W. E. Wyatt of Baltimore [p.19], Christ Church, New York [p.20], the vestry of Christ Church, Savannah, Georgia [p.21], and the vestry of Epiphany Church [p.21v].

The collection also contains a memorial to the Senate and House of Representatives requesting a law permitting duty-free importation of two church bells; about eighty years earlier a harmonically tuned set of bells—the only chime in the city—had been placed in the steeple of Christ Church, and during the Revolutionary War citizens removed them inland to prevent their capture. The arm of the largest bell gave way in the severe cold of the last winter, cracking the bell, so it and the treble bell were sent to England to be recast [p.1r-1v].

A note from Richard Peters, executor of his father, addresses the covering over of the tombstone of the Reverend Richard Peters, D.D., in the middle aisle, requesting a memorial tablet and a record of grave locations in the church books [p.2r-2v, p.4]. John W. James, upon his 1831 election as Rector, inquired about provisions for his support [p.3], and a later note from him praises the church alterations [p.15]. William H. White (Thomas H. White) enclosed his resignation from the Vestry [p.16].

Several documents concern church organs: J. C. B. Stanbridge wrote regarding hiring a small organ of two stops from Mr. Hove for a modest sum [p.22]. Moses Kempton and Horace Binney wrote a strongly worded letter to organ builder Henry Erben of New York, complaining that he had failed to complete and erect the contracted large organ by the last day of August 1836, causing serious inconvenience and personal mortification since they had declined offers from local builders in his favor [p.23r-23v]. Thomas Hall of New York replied that the organ was progressing rapidly [p.24]. Finally, Bishop Benjamin T. Onderdonk of New York recommended the Reverend Isaac Peck, a Presbyter of his diocese for about five years, to the Wardens and Vestrymen of Christ Church [p.25].</text>
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                  <text>Founded in 1695, Christ Church was the first Anglican church to be established in Pennsylvania. This fulfilled the provision outlined by King Charles II in the charter he granted to William Penn in 1681 stipulating that if twenty individuals requested an Anglican clergyman the Bishop of London would appoint one. Accordingly, thirty-nine Philadelphians came together in 1695 to form Christ Church. Located on Second Street, just north of Market Street the Church transitioned from a small frame structure in its early years to the imposing Georgian structure built from 1727-1754 that still stands on the site today. Members of the Continental Congress and early government officials worshipped here and seven signers of the Declaration of Independence are buried on Church property. When the congregation grew too large to be accommodated here the vestry built St. Peter's at the southern edge of the city in 1760 and later St. James. Those United Churches remained a unit until the 1820s and 1830s. Christ Church is an active Episcopal parish today as well as a major historic site.&#13;
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                <text>This collection of five documents concerns the affairs of Christ Church, Philadelphia, between 1835 and 1837, addressing both the church's leadership and the installation of a new organ.

In a letter dated March 23, 1837, the Rev. Benjamin Dorr writes from New York to accept his election to the Rectorship of Christ Church, having received notice of his election while in Richmond, Virginia. He reflects on succeeding the venerable Bishop White and his late friend James, and proposes to enter his new charge by the first Sunday in May, after resigning his existing office at the annual meeting of the Board of Missions in June [p.1r-1v]. In a subsequent note dated March 31, 1837, Dorr, as Rector, exercises his charter authority to appoint Philip H. Nicklin as Church Warden [p.2].

A letter from Joseph Bayland, dated October 11, 1837, requests correction of a "gross mistake" in the church's Register Book, which recorded his eldest son John Charles Bayland's birth as December 9, 1820, rather than 1821, the year following his marriage. The request is supported by certificates from S. A. Dubarry and three witnesses attesting to the marriage of John Beyland and Elizabeth Dubarry on March 13, 1821, and the birth of their first child on December 9, 1821 [p.3r-3v].

The contract with organ builder Henry Erben of New York, dated October 17, 1835, sets out detailed specifications for a first-rate instrument of 1,812 pipes, comprising Great, Choir, Swell, and Pedal divisions, with a pine case to be painted and ornamented as the Committee directed. Erben agreed to remove the existing organ and erect the new one, to be finished by the end of August 1836, for $4,500—$1,000 credited for the old organ and $3,500 in cash [p.4r-4v]. A receipt and quitclaim dated March 13, 1837, confirms Erben's full payment of $4,500 (received through Horace Binney Jr.) and the complete performance of the contract [p.4v]. A report of the same date from organists J. C. B. Standbridge (of Christ Church) and Thomas Loud (of St. Andrew's Church) attests to their entire satisfaction with the superior tone, workmanship, materials, and mechanism of the finished instrument [p.5r-5v].</text>
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                  <text>Founded in 1695, Christ Church was the first Anglican church to be established in Pennsylvania. This fulfilled the provision outlined by King Charles II in the charter he granted to William Penn in 1681 stipulating that if twenty individuals requested an Anglican clergyman the Bishop of London would appoint one. Accordingly, thirty-nine Philadelphians came together in 1695 to form Christ Church. Located on Second Street, just north of Market Street the Church transitioned from a small frame structure in its early years to the imposing Georgian structure built from 1727-1754 that still stands on the site today. Members of the Continental Congress and early government officials worshipped here and seven signers of the Declaration of Independence are buried on Church property. When the congregation grew too large to be accommodated here the vestry built St. Peter's at the southern edge of the city in 1760 and later St. James. Those United Churches remained a unit until the 1820s and 1830s. Christ Church is an active Episcopal parish today as well as a major historic site.&#13;
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                <text>Two documents relating to Christ Church. The first is a letter from Oliver A. Shaw dated June 21, 1841, soliciting pecuniary aid for St. Peter's Church in Phoenixville, Chester County, Pennsylvania, to complete their church edifice for consecration. The second document is a letter from Horace Binney to Moses Kempton dated December 3, 1844, detailing Binney's conversation with Robert R. Bringhurst, the sexton, regarding deficiencies in his performance, including absence during service, lack of assistance to the Rector, inadequate cleanliness, and poor ventilation. Bringhurst responds to the complaints and ultimately resigns his post, effective at the end of his quarter on January 10, 1844.</text>
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                <text>The first document is a solicitation letter dated 21 June 1841 from Oliver A. Shaw, Minister of St. Peter's Church, Phoenixville, Chester County, Pennsylvania, addressed to Christ Church requesting pecuniary aid. Shaw states that the edifice intended for worship is nearly completed and that five hundred dollars, judiciously expended, would render it fit for consecration [p.1].

The second document is a letter dated 3 December 1844 from Horace Binney, written from South 4th Street, to Moses Kempton, Esq., reporting on his interview with Robert R. Bringhurst, the Sexton. Binney explains that the weather prevented his visit, so he set down in writing the results of his conversation, which took place the previous evening after he sent Bringhurst a note [p.2r]. Binney, appointed as a one-person committee at his own instance, presented four deficiencies in Bringhurst's performance: frequent absence during service, want of regular assistance to the Rector (including an instance where the Rector had to raise the chancel blinds for the Bishop), want of attention to cleanliness, and neglect of proper ventilation [p.2r].

Bringhurst answered each charge: he complained his salary of $200 per annum was too low, that burial fees had declined from 80 to 30 in a year, and that fees for baptisms and vestry notices were trifling, comparing his compensation unfavorably to Cotteril of St. Peter's; he stated he sent a boy when absent; he explained he personally paid $52 per annum for weekly sweeping and dusting and that the church had been scrubbed only once during his tenure; and he attributed foul air to furnaces drawing on interior rather than exterior air, noting he could not raise the heat above 60 degrees and had pointed out the furnace defects to vestrymen [p.2v]. The following morning, Bringhurst called and, feeling taken by surprise and believing the Vestry had determined to replace him, declined to continue as Sexton, with his quarter expiring 10 January. He blamed Dr. Dow for the movement, but Binney corrected him, stating that he himself had moved the resolution. The letter was read to the Vestry at the meeting held 15 December 1844 [p.2r].</text>
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A letter from William Fisher, Secretary of the Vestry of the Church of the Evangelists (Southwark), dated March 17, 1845, asks the Rector, Wardens, and Vestrymen of Christ Church to elect a delegate to serve as Vestryman of the Church of the Evangelists for the ensuing year, noting that the present delegate from Christ Church was Dr. Francis West [p.2r-2v].

Also included is the letter of resignation of Jonathan Patterson, dated March 8, 1845, tendering his resignation as Vestryman of Christ Church [p.3r-3v].

A later letter from B. Dorr to Moses Kempton, dated September 27, 1847, requests a personal loan of fifty dollars, to be brought to Kempton's house at dinner and collected by one of Dorr's children [p.4].</text>
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Additional records include a letter from Benjamin Dorr thanking the vestry for a $400 salary increase, and a letter from C. Campbell Cooper presenting plans and estimates for a proposed new building for Christ Church Hospital at the Farm in Belmont.</text>
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                <text>This folder of correspondence and records from Christ Church (Philadelphia, Pa.) contains four documents dated 1855. In a note dated April 17, 1855, Dr. Benjamin Dorr thanks the Vestry, through secretary Edward L. Clark, for a resolution passed the previous evening increasing his salary by $400 per annum from the 10th of the month, expressing gratitude for the courtesy and generosity he had experienced over eighteen years of connection with the vestry [p.1].

Moses Kempton, in a letter dated January 31, 1855, regrets his inability to give proper time to his duties as one of the Managers of Christ Church Hospital and submits his resignation, asking that another Vestry member be elected in his place [p.2].

A printed statement and appeal from the Wardens of St. Thomas' African Episcopal Church, dated May 4, 1855, and pursuant to resolutions passed April 18, 1855, requests aid from Philadelphia Episcopal churches and individuals. The church's indebtedness was about one thousand dollars, incurred through repairs to the church edifice and parsonage; its income was about seven hundred dollars against expenses over eight hundred, with a pastor's salary reduced to $350 per year. The wardens James Needham and Scipeo Sewell solicit four hundred dollars annually for a few years. The appeal is commended by Bishop Alonzo Potter and endorsed by William Douglass [p.3].

Finally, C. Campbell Cooper, writing December 6, 1855, on behalf of the Committee of the Managers of Christ Church Hospital, submits for the Vestry's consideration the plans and estimates for a proposed new hospital building at the Farm in Belmont [p.4].</text>
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                <text>This file documents the 1832 election of Reverend John W. James as Assistant Minister of Christ Church, Philadelphia, and the concurrent resignation of Reverend Dr. James Abercrombie from that office. Writing from Meadville on June 20, 1832, James responds to a committee (Charles Wheeler, Philip H. Nicklin, and John White) appointed by the Vestry, expressing initial repugnance at answering whether he would accept before election, but ultimately authorizing an affirmative answer and deferring to the Vestry's judgment on the proposed salary of seventeen hundred dollars per annum [p. 1r-1v]. On June 27, 1832, Charles Wheeler, Philip H. Nicklin, and Horace Binney request accounting warden Henry J. Hutchins to call a special Vestry meeting for the election of the assistant minister [p. 2].

A copy of the June 30, 1832 letter from the church wardens (Horace Binney and Henry J. Hutchins) informs James of his election at the meeting held the previous evening, noting that all such elections are subject to a negative by a majority of the Congregation within one month [p. 3]. In his acceptance letter of July 25, 1832, James reflects humbly on the honor and duties of the office, quoting scripture ("Who is sufficient for these things?" and "I can do all things through Christ who strengtheneth me"), and explains that his wife's poor health and the assistant Bishop's visitation delay his arrival in Philadelphia until about the middle of September [p. 4, p. 5-6].

The file also contains correspondence relating to the resignation of Reverend Dr. James Abercrombie. On November 7, 1832, Abercrombie writes to Henry J. Hutchins agreeing to place his resignation in the hands of the Rector, understanding that his salary will be paid to that day and an annuity will commence [p. 8]. His formal letter of resignation, addressed to the Right Reverend William White, tenders his resignation as Assistant Minister [p. 9r-9v]. A copy of the extract from the Vestry minutes of November 5, 1832 records the resolution granting Abercrombie six hundred dollars per annum for life in quarterly payments, provided he resign before the ninth of the month [p. 10].</text>
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                <text>Correspondence and other records of Christ Church (Philadelphia, Pa.) concerning the proposed separation of Christ Church Chapel from Christ Church in 1880, including communications from members of the chapel congregation, the Church of the Mediator, and contributors to the chapel building fund. The records document disputes calling for the resignation of Assistant Minister George Woolsey Hodge, efforts to incorporate the chapel congregation as the Church of the Holy Communion, contested claims to the chapel property on Pine Street west of 19th Street, and objections raised in court to a proposed charter.

The file also includes records from Christ Church Hospital regarding the estate of Maria H. Campbell, who died September 2, 1880, leaving her estate to the hospital after a cemetery payment. Notes describe a caveat entered by her sister, Mrs. Rhodes, and a proposed compromise involving life income from the estate and eventual conveyance to Christ Church for Christ Church Hospital.</text>
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                <text>This group of records from 1880 documents two matters before the Rector, Church Wardens, and Vestry of Christ Church, Philadelphia. The principal matter concerns the dispute over Christ Church Chapel. On February 9, 1880, a committee appointed by the Chapel congregation—D. M. Fairfax (U.S.N.), Anthony E. Stocker, and Isaac Starr—wrote requesting to present resolutions regarding the dissolution of the pastoral relation with the Assistant Minister in charge, the Reverend George Woolsey Hodge [p.1]. The Vestry of the Church of the Mediator adopted a preamble and resolutions on March 22, 1880, quoting the Bishop of the Diocese that any separation of the Chapel would violate a solemn compact and be "an act of great injustice to the parish of the Mediator," and requesting Christ Church to prevent the separation [p.2r-2v].

A lengthy March 30, 1880 statement from contributors to the Chapel building fund recounts the full history of the enterprise: the 1874 printed address seeking to preserve Christ Church by establishing a Chapel in the western part of the city [p.3]; the 1875 and 1876 appeals and the February 9, 1876 resolution creating the Christ Church Chapel Board of Management [p.4]; the 1876 purchase and conveyance of the Pine Street property in trust, and the November 17, 1876 consent of the Bishop and Standing Committee given solely on the ground that the Chapel be an integral part of Christ Church parish [p.5]; the opening of the Chapel by the Bishop on June 9, 1877, and subsequent reports and appeals [p.6]; and the demanded resignation of the Assistant Minister, accepted February 4, 1880 [p.6]. The statement describes the congregation meetings, the vote of 53 against to 16 for separation, and the forcible seizure of the Chapel building on March 9, 1880, held for the proposed Church of the Holy Communion [p.7-8]. It recounts the rejection of the proposed charter by the Court on March 20, 1880 after objections, the presentation of a new charter, and a March 29 meeting adopting articles of association asserting the congregation "has never had any organic connection with Christ Church" [p.8-10]. The contributors request the Vestry to take action to protect their rights and the corporation's title to the Chapel property [p.10].

The second matter is an October 6, 1880 letter from George Hoffman, Secretary of the Board of Managers of Christ Church Hospital, requesting the corporation authorize its accounting Warden to affix the corporate seal to a deed in the matter of the estate of Maria H. Campbell, deceased [p.11r-11v]. An accompanying memorandum details that Miss Campbell died September 2, 1880, leaving her estate to the Hospital (after $150 to Lafayette Cemetery) under a will dated June 7, 1880; describes the property of three small houses at 3rd &amp; South subject to ground rent and mortgage; notes her impaired mind before death and a caveat entered by her sister, Mrs. Rhodes; and sets out the terms of a compromise conveyance in trust [p.12r-12v].</text>
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                  <text>Founded in 1695, Christ Church was the first Anglican church to be established in Pennsylvania. This fulfilled the provision outlined by King Charles II in the charter he granted to William Penn in 1681 stipulating that if twenty individuals requested an Anglican clergyman the Bishop of London would appoint one. Accordingly, thirty-nine Philadelphians came together in 1695 to form Christ Church. Located on Second Street, just north of Market Street the Church transitioned from a small frame structure in its early years to the imposing Georgian structure built from 1727-1754 that still stands on the site today. Members of the Continental Congress and early government officials worshipped here and seven signers of the Declaration of Independence are buried on Church property. When the congregation grew too large to be accommodated here the vestry built St. Peter's at the southern edge of the city in 1760 and later St. James. Those United Churches remained a unit until the 1820s and 1830s. Christ Church is an active Episcopal parish today as well as a major historic site.&#13;
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                <text>Letter to Richard Terrick, Bishop of London, from the church wardens and vestrymen of the united churches of Christ Church and St. Peter's Church in Philadelphia, and a testimony regarding the resignation of Rev. Richard Peters and the appointment of Rev. Jacob Duché to the rectorship.

The documents record Peters's resignation due to bodily infirmities after many years of service, and the vestry's unanimous election and recommendation of Duché, described as a native of Philadelphia who had served as assistant minister for more than fifteen years.</text>
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                <text>This grouping consists of two documents concerning the transition of leadership at the united Episcopal Churches of Christ Church and St. Peter's Church in Philadelphia in 1775. The first document [p. 1r] is a humble address from the Church-Wardens and Vestry-Men to Richard, Lord Bishop of London, reporting that the Rev. Richard Peters, D.D., their late worthy rector, had voluntarily resigned his rectorship after many years of faithful service due to his bodily infirmities. In consequence, the vestry unanimously elected the Rev. Jacob Duché, A.M., to be rector of the united churches. They note that Duché is a native of Philadelphia, known to most of them since childhood, and had officiated as assistant minister under license from the Bishop's predecessor for upwards of sixteen years (amended to fifteen) with universal approbation. They warmly recommend him for his exemplary conduct, zeal, piety, and learning, and request the Bishop's favorable approval [p. 1r]. The address is dated Philadelphia, October 30, 1775, and is subscribed by church wardens John Morgan and Jonathan Browne, along with vestrymen including Edward Shippen, Jacob Duché Sr., Joseph Swift, Benjamin Wynkoop, Thomas Cuthbert, Gerard Clarkson, Richard Willing, Samuel Powel, Peter Dehaven, James Humphreys, Peter Knight, James Reynolds, Edmund Physick, William Modell, and Alexander Wilcocks [p. 1v].

The second document [p. 2r] is the formal deed of resignation executed by Richard Peters on September 23, 1775. In it, Peters, citing his bodily infirmities and desiring to be relieved and exonerated from the burden, cure, and government of his rectory, deliberately and absolutely renounces and resigns the rectory and churches, together with all their rights, profits, members, and appurtenances, into the hands of the Church-Wardens and Vestry-Men, leaving the rectory vacant. The document is signed, sealed, and delivered in the presence of witnesses Matthew Whitehead and Jacob Diegel [p. 2r].</text>
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                  <text>Founded in 1695, Christ Church was the first Anglican church to be established in Pennsylvania. This fulfilled the provision outlined by King Charles II in the charter he granted to William Penn in 1681 stipulating that if twenty individuals requested an Anglican clergyman the Bishop of London would appoint one. Accordingly, thirty-nine Philadelphians came together in 1695 to form Christ Church. Located on Second Street, just north of Market Street the Church transitioned from a small frame structure in its early years to the imposing Georgian structure built from 1727-1754 that still stands on the site today. Members of the Continental Congress and early government officials worshipped here and seven signers of the Declaration of Independence are buried on Church property. When the congregation grew too large to be accommodated here the vestry built St. Peter's at the southern edge of the city in 1760 and later St. James. Those United Churches remained a unit until the 1820s and 1830s. Christ Church is an active Episcopal parish today as well as a major historic site.&#13;
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                <text>4.2.0.23; F511</text>
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                <text>Two letters directed to the Rector, Church Wardens, and Vestrymen of the United Churches. The first letter, dated January 8, 1807, was written by Edward Burd and John F. Mifflin, who had been appointed as a committee by the Trustees of the University of Pennsylvania to value a lot at the corner of Ninth and Market Streets in response to the church's application to purchase it. 

The second letter, dated April 5, 1807, is a recommendation written by Robert Blackwell on behalf of Hugh Hill, whom Blackwell had known for many years and who had frequently worked for him. Blackwell describes Hill as honest, industrious, sober, religious, and worthy, noting that he was a pew holder and communicant of St. Peter's Church [p. 1v].</text>
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                <text>Letter from the City Commissioners Office instructing the corporation to pave a sidewalk in front of church owned property at Pine and Fourth Streets.

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                <text>This item comprises two letters concerning Christ Church, Philadelphia, dated 1815. In the first letter, Horace Binney writes to Mr. Charles N. Bancker on May 26, 1815, recommending an enclosed subscription paper to Bancker's patronage and that of his friends, noting he intends to interest gentlemen in Christ's Church and St. Paul's by sending each a copy. Binney explains that the paper's design, which has the entire approbation of the Bishop whose name heads one list, would introduce a great improvement in church music if carried into effect, and emphasizes that dispatch is a very great object because the engraver has no leisure for the work except in the following months [p.1].

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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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                  <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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A second letter contains the resignation of Jackson Kemper, the church's assistant minister of twenty years, following his election as Rector of St. Paul's Church in Norwalk, Connecticut.</text>
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&#13;
Records scanned for this project include minutes, pew records, deeds, and burial records.</text>
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&#13;
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                <text>Correspondence regarding power of attorney over the estate of Joseph Dobbins (also referred to in connection with a legacy from the late Mrs. Dobbin).

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                <text>This group of two documents from 1806 concerns the administration of the estate of the late Mrs. Dobbins (also rendered Dobbin and Dubree) and a legacy bequeathed to the charitable institution represented by Christ Church (Philadelphia, Pa.). In a letter dated May 29, 1806, from Charleston, South Carolina, Henry William De Saussure acknowledges receipt of a letter of the 6th instant addressed to Judge Johnson and himself, requesting them to act under a power of attorney authorizing them to receive the legacy and give receipts on behalf of the charitable institution. De Saussure expresses confidence that Judge Johnson will cheerfully undertake the duty and pledges to attend to the business once the courts adjourn [p.1]. The second document, dated December 17, 1806, is a copy of a letter from William Tilghman and Thomas Cumpston (also noted as Thomas Leaming) in Philadelphia to William Johnson and H. W. De Saussure in Charleston. It thanks them for their letter of October 27 and, after consultation with the Vestry, agrees to accede to Mr. Jones's proposal of assigning uncollected debts and receiving a general release and indemnification against future demands against the estate of Mr. Dubree. The writers offer either to have the Vestry give a bond of indemnity directly to Mr. Jones or, if the correspondents prefer, to become responsible to him themselves [p.2r]. The letter further notes that the Vestry concluded to allow Mr. Jones $500 for his trouble in managing Mr. Dobbins's estate, including legal commissions, emphasizing their duty as trustees of a charitable institution to be economical. Acknowledging that the correspondents held $2,200 available for drawing, the writers drew a bill for that sum payable at ten days' sight to the order of George Simpson, Cashier of the Bank of the United States [p.2v].</text>
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                  <text>Founded in 1695, Christ Church was the first Anglican church to be established in Pennsylvania. This fulfilled the provision outlined by King Charles II in the charter he granted to William Penn in 1681 stipulating that if twenty individuals requested an Anglican clergyman the Bishop of London would appoint one. Accordingly, thirty-nine Philadelphians came together in 1695 to form Christ Church. Located on Second Street, just north of Market Street the Church transitioned from a small frame structure in its early years to the imposing Georgian structure built from 1727-1754 that still stands on the site today. Members of the Continental Congress and early government officials worshipped here and seven signers of the Declaration of Independence are buried on Church property. When the congregation grew too large to be accommodated here the vestry built St. Peter's at the southern edge of the city in 1760 and later St. James. Those United Churches remained a unit until the 1820s and 1830s. Christ Church is an active Episcopal parish today as well as a major historic site.&#13;
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                <text>Inscribed on the inside front cover: "This Book belongs to the Society of Singers of Christ Church Philadelphia, June the 20th, 1774." Contains sheet music and words to various anthems (choral compositions based on biblical passages, for singing by a choir in a church service.)</text>
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                  <text>Presbyterians who favored the religious revivalism of George Whitefield organized a Second Presbyterian Church in Philadelphia in 1743. Second was a “New Side” church as opposed to the “Old Side” First Presbyterian Church. For many years, the congregation worshipped in its building at Third and Arch streets, where the first General Assembly of the Presbyterian Church in the U.S.A. met in 1789. In 1837, the church moved to Seventh and Arch, and in 1872, to 21st and Walnut. In 1949, the congregation united with First Presbyterian Church.&#13;
&#13;
Records scanned for this project include minutes, pew records, deeds, and burial records.</text>
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                <text>Map Case 3.27</text>
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                <text>Counterpart deed of land, granted by William and Margaret Coats to the trustees of Second Presbyterian, and attested by Robert Smith. The lot is located at Campington in Northern Liberties, beginning at the corner of Coates &amp; Second Street and running up to St. John's street.</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>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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&#13;
The early congregation of 222 families was mostly Irish but with 30 German and 15 French. Some of the more distinguished early members were George Meade, great-grandfather to Civil War General George Gordon Meade, the victor at Gettysburg; Revolutionary War naval hero Commodore John Barry; Thomas Fitzsimmons, a signer of the Constitution; and Matthew Carey, a leading publisher in the Federalist era.&#13;
&#13;
Both George Washington and John Adams attended Vespers there in October of 1774 and it was the site of the first public religious commemoration of the Declaration of Independence.</text>
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                  <text>In 1742, the Moravian Church began holding services in Philadelphia under the leadership of Nikolaus Ludwig von Zinzendorf. On New Year’s Day in 1743, 34 members organized as a Moravian congregation in a new church building in Old City, at the corner of Race and Bread Streets. In 1820, the original church building was enlarged and remodeled. In 1856, a second church building was dedicated by the congregation, on Franklin and Wood Streets. A third and final church building was dedicated in 1893 on Fairmount Avenue, between 16th and 17th Streets, where it remained until the congregation’s official closing in 1965. Today, Redeemer Moravian Church continues the Moravian tradition in Southwest Philadelphia. Select archival records from this massive collection (54 boxes) of First Moravian Church were scanned as part of this project and include diaries, minutes, membership lists, church registers, and drawings.</text>
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                <text>Record of Philadelphia Moravians, their children and friends who died during the years 1744 to 1768. Many of the column headings in the catalog are in German, for which translations are provided: "No." (number), "Nahmen der Verschiedenen" (names of the deceased), "Nahmen der Eltern, der Eheleute oder Meisters" (name of parents, spouse, or master), "wie alt" (how old), "wenn verschieden" (when deceased), "wenn begraben" (when buried), "wo begraben" (where buried), and "durch wen begraben" (buried by whom).

Several notes about individuals buried at Potter's Field in Philadelphia are included on the final page.

This manuscript was likely sent or intended to be sent to church leadership in Bethlehem, PA.</text>
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            <description>The file format, physical medium, or dimensions of the resource</description>
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            <description>A language of the resource</description>
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                <text>eng</text>
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                <text>ger</text>
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            <description>A person or organization owning or managing rights over the resource.</description>
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                <text>Moravian Archives</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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            <description>A name given to the resource</description>
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            <description>An unambiguous reference to the resource within a given context</description>
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                <text>Deed, William G. Alexander and Joel B. Sutherland &amp; Wives to The Hebrew Congregation "KAAL Kadosh Mickve Israel" of the City of Philadelphia for a Lot of Ground on the South side of Federal St. between Eleventh and Twelfth Sts. in the Township of Moyamensing in the Co. of Philadelphia.</text>
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Records scanned for this project include trustees minutes and pew records.</text>
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On the reverse side, the above-named congregants deeded the land and newly built church to "The Committee of the united first and third Presbyterian churches in the city of Philadelphia" in 1772.</text>
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&#13;
Records scanned for this project include minutes, pew records, deeds, and burial records.</text>
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&#13;
Records scanned for this project include minutes, pew records, deeds, and burial records.</text>
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The letter is signed by William Chrystler and Horatio G. Rowley on behalf of the company's committee. It provides details about the company's new engine house in Hartung's Court, their first-class engine with 150 feet of hose, six ladders, several fire hooks, and a membership of sixty active members.</text>
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