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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>Manumissions, 1772-1790</text>
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  (1250/J2.16)</text>
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                <text>Quakers married each other in the presence of witnesses. A marriage certificate was drawn up and signed by those in attendance. This document also included the names of the bride and groom, where the wedding took place, and what monthly meeting oversaw the proceedings.  Some certificates list the parents as well. This, the meeting's record of the event, was a copy of the original which was retained by the couple after being recorded. Index at front.</text>
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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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                <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.

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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>Record of weddings performed by Gloria Dei Church from 1791 to 1822. Entries are listed chronologically and include the date of the wedding, names of bride and groom, and their town or county of residence.</text>
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Each entry includes the date of the wedding, names of bride and groom, and other information such as their ages, status as widow or widower, their place of residence, parents' names, and names of witnesses.</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>Records of marriages from the 18th of August til 17th Sept. 1811</text>
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                <text>Record of weddings performed by Gloria Dei Church from 1799 to 1856. Entries are listed chronologically, and page numbering starts over after October 1811. 

Early entries span two pages and include the date of the wedding, the names of the bride and groom, and other information such as occupation, parents' names, birthplace, residence, and names of witnesses. Later entries are more abbreviated, often including only the date and names of bride and groom.

Alphabetical indexes appear within the text for dates from 1799 to 1811. Indexes for other years appear at the back of the book.

"Remarkable occurrences" are noted on images 175 to 190 and again on images 364 to 367, and include descriptions of couples who were refused marriage and the reasons for this refusal, including, for example, lack of necessary paperwork or witnesses, a young bride with no adult guardian present, or a very drunken bridegroom.</text>
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                <text>Gloria Dei Church, Philadelphia, PA</text>
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                  <text>St. Paul's Episcopal Church, Philadelphia, PA</text>
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                  <text>In 1760 a group of congregants from Christ Church, supporters of the Rev.  William Macclanachan, an Anglican minister of evangelical leanings, formed a new church, seceded from Christ Church.  They drafted articles of agreement for a new church St. Paul’s and promptly set about raising funds to construct it.  Built on Third Street, below Walnut, St. Paul’s opened for services in 1762 and remained an active congregation throughout the nineteenth century. The Church’s building still stands, now home to Episcopal Community Services.  St. Paul’s records, housed at the Episcopal Diocesan Archives include vestry minutes, baptismal, marriage and burial records  as well as some financial records.</text>
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                <text>Marriage register of Rev. Joseph Pilmore, 1786-1813</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>St. Paul's Church (Philadelphia, Pa.)</text>
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                  <text>Notable for its early leadership in Baptist organization and evangelism, the First Baptist Church of Philadelphia was prominent both in its region and city and in the transatlantic community of Baptists.  Begun in 1698 as a mission of the more suburban Pennepack (now, Lower Dublin) Baptist Church, First Baptist soon became the leading congregation for the city, region, and colonies, gaining independent status from Pennepack in 1746. &#13;
&#13;
In 1707 the church hosted the organizing meeting of the Philadelphia Baptist Association, the first lasting inter-regional organization of Baptists in America, and over the years provided a disproportionate share of this group’s officers.  From the beginning, the lives of this association and the First Baptist congregation were intertwined, with the church meeting house hosting meetings of the association and welcoming delegates, called messengers by the Baptists, from as far south as Charleston and as far north as Boston.  By the 1760s, the first decade for which minutes survive, the congregation had gained prominence beyond its modest size, including among the transatlantic Baptist network.  This prominence had to do with its leaders hosting and shaping the role of the Philadelphia Baptist Association, to which far-flung congregations wrote letters that began, “Dear Mother.” &#13;
&#13;
The life of the congregation and its leaders was also intertwined with that of its city, with several ministers taking teaching posts at the University of Pennsylvania, then the College and Academy of Philadelphia.  William Rogers, for example, came from New England to pastor the church but remained in that post for only three years, though active in the congregation and as a supply preacher until his death in 1824.  Like several other Baptist ministers, Rogers served as a military chaplain during the American Revolution, an event that made havoc of the congregation’s finances and leadership.  While these Baptists supported the American rebellion as a fight for necessary liberties, their former pastor Morgan Edwards criticized the rebels until 1775 when he was convinced to revise his opinion.   With his excellent preaching, historical research and publications on early Baptists, and support for formal education leading to the founding and support of Brown University, Edwards embodied the strengths of Baptists.  It was under Edwards’ leadership that First Baptist built a new and larger meeting house at the same time accepting the need to lend their pastor to the larger Baptist cause and arranging for supply preaching while Edwards traveled the colonies as an evangelist, church organizer, and historian of Baptists.  Despite these successful efforts toward gaining respect and leaders for Baptists, Edwards’ connection with the Philadelphia congregation grew strained during the 1780s, largely because Edwards struggled through bouts of drinking and subsequent church meetings for discipline, only being restored to the congregation’s fellowship in late 1788.&#13;
&#13;
When in 1814 Baptists from twelve states gathered to form a national organization in support of Baptist missions, the meeting was at the First Baptist meeting house in Philadelphia, with two of the four officials chosen being laymen from that congregation and a third, William Staughton, a former pastor.  Throughout the next century, the congregation grew in numbers and influence in the city and in national and global mission programs, despite conflicts related to theology, leadership, and relationships with daughter churches, including two competing First African Baptist congregations.  Its early interest in circulating religious pamphlets, as well as Philadelphia’s wealth of printers, made it feasible for American Baptists to locate their publishing operations in the city, where they remained until 1961, when operations moved to a new building and printing plant in Valley Forge.</text>
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                  <text>&lt;p style="font-weight:400;"&gt;Minutes Books of First Baptist Church of Philadelphia, A. D. Gillette, editor,&lt;span&gt; &lt;/span&gt;&lt;em&gt;Minutes of the Philadelphia Baptist Association from A.D. 1707, to A.D. 1807&lt;/em&gt;&lt;span&gt; &lt;/span&gt;(Philadelphia: American Baptist Publication Society, 1851),  and William Williams Keen,&lt;span&gt; &lt;/span&gt;&lt;em&gt;The Bi-Centennial Celebration of the Founding of the First Baptist Church of the City of Philadelphia&lt;span&gt; &lt;/span&gt;&lt;/em&gt;(Philadelphia: American Baptist Publication Society, 1899).&lt;/p&gt;</text>
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&#13;
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                <text>Church finance</text>
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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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            <description>An account of the resource</description>
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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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            <elementTextContainer>
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            </elementTextContainer>
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                <text>HC.PhM.P465.01.003 (1250/JI3.5)</text>
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                <text>Quakers married each other in the presence of witnesses. A marriage certificate was drawn up and signed by those in attendance. This document also included the names of the bride and groom, where the wedding took place, and what monthly meeting oversaw the proceedings.  Some certificates list the parents as well. This, the meeting's record of the event, was a copy of the original which was retained by the couple after being recorded.</text>
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              <elementText elementTextId="320590">
                <text>jp2</text>
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            <elementTextContainer>
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                <text>Haverford College Quaker and Special Collections</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;
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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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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            <description>An account of the resource</description>
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                <text>Bound manuscript listing marriages, burials and baptisms performed at St. Peter's from 1830 to 1884. Marriages span the years 1832 to 1870. Each marriage listing includes the date of marriage and the names of the individuals being married. Often the name of the minister is listed at the top of the page. Burials span the years 1830 to 1884. Each burial listing includes the date of death, name of deceased, and age of death. Baptisms span the years 1831 to 1870. Each Baptism listing includes the date of baptism, name of person baptized, parents’ names, sponsor's name, and minister's name.

Note: Due to the nature of scanning primary sources, page numbering for the images of this bound manuscript jump from page 18 to page page 51, and from page 84 to page 147.</text>
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            <description>Information about rights held in and over the resource</description>
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                <text>St. Peter's Episcopal Church</text>
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            <description>An entity primarily responsible for making the resource</description>
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            <description>The topic of the resource</description>
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                <text>Baptismal records</text>
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                  <text>Founded in 1695, Christ Church was the first Anglican church to be established in Pennsylvania. This fulfilled the provision outlined by King Charles II in the charter he granted to William Penn in 1681 stipulating that if twenty individuals requested an Anglican clergyman the Bishop of London would appoint one. Accordingly, thirty-nine Philadelphians came together in 1695 to form Christ Church. Located on Second Street, just north of Market Street the Church transitioned from a small frame structure in its early years to the imposing Georgian structure built from 1727-1754 that still stands on the site today. Members of the Continental Congress and early government officials worshipped here and seven signers of the Declaration of Independence are buried on Church property. When the congregation grew too large to be accommodated here the vestry built St. Peter's at the southern edge of the city in 1760 and later St. James. Those United Churches remained a unit until the 1820s and 1830s. Christ Church is an active Episcopal parish today as well as a major historic site.&#13;
&#13;
The records consist of vestry minutes, parish records, accounting and financial records, deeds, architectural drawings, photographs, and audiovisual materials. In addition, there are materials from parish organizations and affiliated institutions such as Christ Church Hospital, Episcopal School, Christ Church Burial Ground, and Christ Church Preservation Trust.</text>
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                <text>Marriages, Christ Church and St. Peter's Church, 1763-1836</text>
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                <text>2.1.0.9, v36</text>
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                <text>Record of marriages of the members of Christ Church and Saint Peter's Church from 1763 to 1836. Marriages are listed by date and include the name of the bride and groom and the official who married them. Marriages by license from the governor are marked with an "L" while marriages by publication in the church are marked with a "P".</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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A note on the inside front cover from Rector B. Dorr adds to the record five marriages from 1836 and one from 1839, which were recorded in a private record but left out of previous official registers.

(This register contains records dating up to 1979, but was only scanned through 1870, per the terms of grant funding.)</text>
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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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                  <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>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>Membership catalog of children whose parents are associated with First Moravian Church of Philadelphia, 1760</text>
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                <text>Titled in English, "A List of the Children under the Care of the Brethren in Philadelphia." The date of August 13, 1760 is noted in A. G. Spangenberg's handwriting at the top of page 1. The list was handwritten by Jacob Rogers, then pastor of the Philadelphia congregation, and it includes the children's names and dates of birth.</text>
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                <text>Moravian Archives</text>
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                <text>Moravian Church</text>
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                <text>Registers of births, etc.</text>
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              <name>Identifier</name>
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                  <text>Monthly Meeting of Friends of Philadelphia</text>
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              <description>A name given to the resource</description>
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                  <text>Monthly Meeting of Friends of Philadelphia</text>
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              <description>An account of the resource</description>
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                  <text>A monthly meeting at Philadelphia was established along with Philadelphia Quarterly Meeting in 10mo 1682/3. Quakers first met in homes, but the first Bank Meeting House – the “meeting on the Delaware side” – was built late in 1683 or early in 1684, located on the west side of Front Street, north of Mulberry (Arch). A second meeting house was erected in Centre Square by 1687, but this was infrequently used due to its distance from the rapidly developing area along the Delaware. Construction began on the Great Meeting House on the southwest corner of 2nd and Market in 1696. In 1772, this meeting was divided, resulting in two additional monthly meetings in Philadelphia: Philadelphia Monthly Meeting for the Northern District and Philadelphia Monthly Meeting for the Southern District. The original meeting was then sometimes referred to as the "Middle District."</text>
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            <description>A name given to the resource</description>
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                <text>Members of Philadelphia Monthly Meeting, 1759-1762</text>
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            <description>An unambiguous reference to the resource within a given context</description>
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                <text>FHL.PMM_Mem17591762</text>
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                <text>HC.PhM.P455.01d.002 (1250/JA2.8)</text>
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                <text>Membership</text>
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            <description>An account of the resource</description>
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                <text>Most Quaker meetings did not keep membership lists until the 19th century, but urban areas were an exception. Population movement into and out of the City necessitated more documentation.</text>
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                <text>jp2</text>
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Most of the column headings are in German, for which translations have been provided: "No." (number), "Namen" (names), "geboren" (born/date of birth), "woher" (where born), "Religion" (faith traditions), "in die Ehe getreten" (entered into marriage), "ins Land kommen" (arrival in the country), "Aufgenommen" (received as a member), "zur Communion"  (admitted to communion), "Ihre Kinder" (their children), "geboren" (born/dates of birth of children), and "getauft, von wem" (date child baptized, by whom).

Contains an incomplete index that was never used.</text>
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                <text>Titled in English, "A Catalogue of the Congregation members, Communicants, &amp; not-communicants, &amp; Society People, belonging to the little Flock of United Brethren in Phiadelphia." Names are listed for each category, along with short testimonies about the character or general mood of individuals, for example, "A good heart," or "Goes on as usual," or "Happier than ever."

The list is likely not complete, as A. G. Spangenberg noted on page 4, "wo sind aber die übrigen?" (but where are the rest of them?).</text>
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            <description>An account of the resource</description>
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                <text>Titled in German, "Verzeichniß derer zum Brüder-Gemeinlein in Philadelphia Befindenden, bey Bruder David Nitschmanns Visitation vom 24 30. Januar. 1766," which translates to "List of those in the Brethren congregation in Philadelphia, at Brother David Nitschmann's visitation from January 24-30, 1766."

This catalog includes detailed information about individuals belonging to the First Moravian Church of Philadelphia, written in German. Translations of column headings are as follows: Beginning with page 2, the column headings are "Namen" (names), "geboren" (born/date of birth), "Wo?" (where born), "Religion" (faith traditions), "in die Ehe getreten" (entered into marriage), "ins Land gekommen" (arrived in the country), "aufgenommen" (received as a member), and "zur Heiligen Communion" (admitted to Holy Communion). Beginning with p. 21, the column headings are "Namen" (names), "geboren" (born/date of birth), "wo" (where born), and "Religion" (faith traditions).</text>
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          <element elementId="63">
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The manuscript begins with an index that covers the first and largest grouping of entries. Several updated catalogs are recorded throughout the manuscript, and friends of the congregation who were not members are listed on pages 120-121.</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;
The life of the congregation and its leaders was also intertwined with that of its city, with several ministers taking teaching posts at the University of Pennsylvania, then the College and Academy of Philadelphia.  William Rogers, for example, came from New England to pastor the church but remained in that post for only three years, though active in the congregation and as a supply preacher until his death in 1824.  Like several other Baptist ministers, Rogers served as a military chaplain during the American Revolution, an event that made havoc of the congregation’s finances and leadership.  While these Baptists supported the American rebellion as a fight for necessary liberties, their former pastor Morgan Edwards criticized the rebels until 1775 when he was convinced to revise his opinion.   With his excellent preaching, historical research and publications on early Baptists, and support for formal education leading to the founding and support of Brown University, Edwards embodied the strengths of Baptists.  It was under Edwards’ leadership that First Baptist built a new and larger meeting house at the same time accepting the need to lend their pastor to the larger Baptist cause and arranging for supply preaching while Edwards traveled the colonies as an evangelist, church organizer, and historian of Baptists.  Despite these successful efforts toward gaining respect and leaders for Baptists, Edwards’ connection with the Philadelphia congregation grew strained during the 1780s, largely because Edwards struggled through bouts of drinking and subsequent church meetings for discipline, only being restored to the congregation’s fellowship in late 1788.&#13;
&#13;
When in 1814 Baptists from twelve states gathered to form a national organization in support of Baptist missions, the meeting was at the First Baptist meeting house in Philadelphia, with two of the four officials chosen being laymen from that congregation and a third, William Staughton, a former pastor.  Throughout the next century, the congregation grew in numbers and influence in the city and in national and global mission programs, despite conflicts related to theology, leadership, and relationships with daughter churches, including two competing First African Baptist congregations.  Its early interest in circulating religious pamphlets, as well as Philadelphia’s wealth of printers, made it feasible for American Baptists to locate their publishing operations in the city, where they remained until 1961, when operations moved to a new building and printing plant in Valley Forge.</text>
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&#13;
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&#13;
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;
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&#13;
Records scanned for this project include minutes, pew records, deeds, and burial records.</text>
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&#13;
The records consist of vestry minutes, parish records, accounting and financial records, deeds, architectural drawings, photographs, and audiovisual materials. In addition, there are materials from parish organizations and affiliated institutions such as Christ Church Hospital, Episcopal School, Christ Church Burial Ground, and Christ Church Preservation Trust.</text>
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                <text>4.2.0.25; F513</text>
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                <text>Document titled: "Memo respecting the business of the church."

The memorandum describes an April 18, 1809 trip by Thomas Cumpston, Samuel Wheeler, and Peter Dehaven to Lower Merion Township to settle a lost $200 bond with Samuel Dehaven, which had originally been given to Paul Webb. It also details their subsequent trip to Norristown to officially record the satisfaction of a loan to Jesse Roberts and the hiring of a lawyer named Mr. Pawling to handle Paul Webb's estate.</text>
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                <text>This memorandum, drafted by Samuel Wheeler, documents business conducted on behalf of Christ Church on April 18, 1809, by Thomas Cumpston, Samuel Wheeler, and Peter Dehaven; Peter Browne was indisposed and could not attend [p.1r]. The party traveled to Samuel Dehaven's residence in Lower Merion Township near the Gulf Mill to address a bond for 200 dollars that Dehaven had given to Paul Webb, which had gone missing. Dehaven was initially unwilling to pay without the bond, but after his sons Moses, Samuel, and Peter joined the discussion, the parties compromised: the church representatives supplied a bond of indemnification securing Dehaven and his heirs against future liability, and Dehaven gave a note payable in six months with lawful interest [p.1r].

The group then continued to Norristown, where they entered satisfaction at the Recorder's Office for money that Paul Webb had lent to Jesse Roberts. Although the money had been repaid before Webb's death, Webb had never acknowledged its receipt in the Recorder's Office, making it necessary for his executors to complete the record. The remaining collection of moneys and other matters concerning Paul Webb's estate were left in the care of Mr. Pawling, a lawyer, who agreed to render an account when called upon [p.1r].</text>
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                  <text>A monthly meeting at Philadelphia was established along with Philadelphia Quarterly Meeting in 10mo 1682/3. Quakers first met in homes, but the first Bank Meeting House – the “meeting on the Delaware side” – was built late in 1683 or early in 1684, located on the west side of Front Street, north of Mulberry (Arch). A second meeting house was erected in Centre Square by 1687, but this was infrequently used due to its distance from the rapidly developing area along the Delaware. Construction began on the Great Meeting House on the southwest corner of 2nd and Market in 1696. In 1772, this meeting was divided, resulting in two additional monthly meetings in Philadelphia: Philadelphia Monthly Meeting for the Northern District and Philadelphia Monthly Meeting for the Southern District. The original meeting was then sometimes referred to as the "Middle District."</text>
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                <text>Minutes Commencing the 25th day of the 1st Monthly (January) 1765, 1765-1771</text>
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                <text>HC.PhM.P455.02.009 (1250/JB2.2)</text>
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                <text>Minutes</text>
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                <text>The monthly business meeting is the basic unit of Quaker organization. In the 17th and 18th centuries, only members in good standing could participate. Men and women met separately to conduct business but worshipped together. The business meeting usually included Friends who might worship in several different meeting houses in a defined geographic area. It had responsibility for care of members, authorizing marriages and removals (transfers), and maintaining discipline. Index at front.</text>
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                <text>Monthly Meeting of Friends of Philadelphia</text>
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                <text>Haverford College Quaker and Special Collections</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>This committee included the elders of the English-speaking Moravians in Philadelphia. Minutes run from September 27, 1743 to July 3, 1747, and cover a variety of topics. Disputes between the German and English members of the Philadelphia congregation were common in the early period, so management of those conflicts - as well as conflicts among the English speaking congregants, including marital disputes - is a recurrent subject. Other topics include, but are not limited to: collections to pay for church supplies, ground rent, and preachers' salaries; relations with the Quakers; visitation of the sick and care of vulnerable members; reception of new members; baptisms and love feasts; upkeep of the church building and grounds; members' travel; the desire for a school church; and a conference to bring together English and German-speaking laborers in the congregation.</text>
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Two African Americans, Richard Allen and Absalom Jones, licensed as lay preachers of Methodism eventually left the church because of racial tensions and formed two new congregations.  Richard Allen formed Mother Bethel African Methodist Episcopal Church.  Absalom Jones turned to the Episcopal faith and established  St. Thomas’ African Episcopal Church. &#13;
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St. George’s is  known as “the church that moved the bridge” as the Benjamin Franklin Bridge was rerouted in the 1920s, so the Church would not be demolished by its construction.  St. George’s records consist of conference letters, account books, baptism, death, and marriage records as well as Journals, Diaries, etc.&#13;
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                <text>https://www.philageohistory.org/rdic-images/iiif.cfm/FHL.PMM_Min16821714/manifest</text>
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                <text>HC.PhM.P455.02.002 (1250/JB1.6)</text>
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                <text>The monthly business meeting is the basic unit of Quaker organization. In the 17th and 18th centuries, only members in good standing could participate. Men and women met separately to conduct business but worshipped together. The business meeting usually included Friends who might worship in several different meeting houses in a defined geographic area. It had responsibility for care of members, authorizing marriages and removals (transfers), and maintaining discipline.</text>
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                <text>Monthly Meeting of Friends of Philadelphia</text>
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                <text>Haverford College Quaker and Special Collections</text>
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                <text>Monthly Meeting of Friends of Philadelphia</text>
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