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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;
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                <text>Gilbert Tennent (1703-1764) was an Irish-American Presbyterian clergyman, and one of the leaders of the Great Awakening.

Tennent begins this sermon on the Christian duties of husbands and wives with reference to Colossians 3:18-19, "Wives, submit to your husbands, as is fitting in the Lord. Husbands, love your wives, and do not be harsh with them." He offers practical advice and pastoral counseling, and reviews the duties of each marriage partner; then explains these duties through examples from the Old and New Testaments. His advice is, in some ways, fair-minded and down-to earth, in other ways idealistic and reflecting the standards of the time, with the husband as the head of the family with the major responsibilities for earning and for guiding and instructing his wife and any children, allowing her the running of the household if she's competent, and otherwise granting her those few responsibilities "below his authority," such as managing the kitchen and servants. 

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                <text>Gilbert Tennent (1703-1764) was an Irish-American Presbyterian clergyman, and one of the leaders of the Great Awakening.

Tennent begins this sermon on the fifth commandment with reference to Colossians 3:20-21, "Children, obey your parents in all things: for this is well pleasing unto the Lord. Fathers, provoke not your children to anger, lest they be discouraged." 

From dates noted on the manuscript, it looks like Tennent wrote this sermon in 1745, then delivered it again in 1745, 1748, 1751, 1755 and 1760.</text>
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&#13;
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                <text>Gilbert Tennent (1703-1764) was an Irish-American Presbyterian clergyman, and one of the leaders of the Great Awakening.

Tennent wrote this sermon on 2 Thessalonians 2:10-12, "And with all deceivableness of unrighteousness in them that perish; because they received not the love of the truth, that they might be saved. And for this cause God shall send them strong delusion, that they should believe a lie: That they all might be damned who believed not the truth, but had pleasure in unrighteousness."

From dates noted on the manuscript, it looks like Tennent wrote this sermon in 1745 and delivered it again in 1752.</text>
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                <text>Gilbert Tennent (1703-1764) was an Irish-American Presbyterian clergyman, and one of the leaders of the Great Awakening.

This manuscript contains two sermons. The first sermon, on the subject of Christ's love, begins with reference to 1 John 4:18, Ephesians 6:24, 1 Peter 1:8, and Canticles (Song of Solomon) 8:6-7. Translating the title of the second sermon is tricky; it looks like Tennent wrote "De smaragdine pretii," which translates to "On the emerald of great price," but it is likely he meant "De margarita pretii," which translates to "The pearl of great price." He begins this sermon with reference to Matthew 13:45-46, "Again, the kingdom of heaven is like unto a merchant man, seeking goodly pearls: Who, when he had found one pearl of great price, went and sold all that he had, and bought it."

From dates noted in the manuscript, it looks like Tennant delivered these sermons in 1745, then delivered one or both of them again in 1747, 1748, 1755, and 1763.</text>
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                <text>Gilbert Tennent (1703-1764) was an Irish-American Presbyterian clergyman, and one of the leaders of the Great Awakening.

Tennent begins this sermon, on the subject of Christ as a king, by citing two Bible verses, Revelation 7:14, and Revelation 15:3, "And they sing the song of Moses the servant of God, and the song of the Lamb, saying, Great and marvellous are thy works, Lord God Almighty; just and true are thy ways, thou King of saints."

From dates noted in the manuscript it looks like Tennent wrote this sermon in 1745, then delivered it again in 1747.</text>
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This manuscript contains three sermons by Tennent. The first sermon, "On Christ as foundation," begins by citing Isaiah 28:16. The second sermon, "On repentance," begins by citing Ezekiel 18:30, Acts 17:30-31, and Revelation 2:4-5. Finally, the third sermon begins by citing Acts 17:31 and Revelation 1:7.

From dates noted in the manuscript, it looks like Tennent wrote these sermons in 1745, and redelivered one or more of them in 1747, 1752, and 1755.</text>
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                <text>Gilbert Tennent (1703-1764) was an Irish-American Presbyterian clergyman, and one of the leaders of the Great Awakening.

This manuscript contains two sermons, both on the subject of the tenth commandment (you shall not covet your neighbor’s goods.) The two sermons were originally delivered one week apart in 1745. From dates noted in the manuscript, it looks like Tennent delivered one or both of the sermons again in 1751, 1756, and 1761.</text>
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&#13;
Records scanned for this project include minutes, pew records, deeds, and burial records.</text>
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                <text>Gilbert Tennent (1703-1764) was an Irish-American Presbyterian clergyman, and one of the leaders of the Great Awakening.

Tennent cites three Bible verses in this sermon on the subject of "fruitfulness:" First, Matthew 3:10, "And now also the axe is laid unto the root of the trees: therefore every tree which bringeth not forth good fruit is hewn down, and cast into the fire." Second, John 15:8, "Herein is my Father glorified, that ye bear much fruit; so shall ye be my disciples." Third, Luke 13:7, "Then said he unto the dresser of his vineyard, Behold, these three years I come seeking fruit on this fig tree, and find none: cut it down; why cumbereth it the ground?"

From dates noted in the manuscript, it looks like Tennent wrote this sermon in 1744, and delivered it again in 1745 or 1746, 1747, 1748, 1750 and 1755. However, the back cover proclaims "A sermon occasioned by the Late proclamation for a general Fast, preached at Philadelphia January 7, 1747."</text>
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                <text>Gilbert Tennent (1703-1764) was an Irish-American Presbyterian clergyman, and one of the leaders of the Great Awakening.

Tennent wrote this sermon on the topic of the birth of Christ in 1746, and begins with reference to Isaiah 9:6, "For unto us a child is born, unto us a son is given: and the government shall be upon his shoulder: and his name shall be called Wonderful, Counsellor, The mighty God, The everlasting Father, The Prince of Peace." (Note: it looks like the front cover contains notes for the sermon, while the back cover contains the title and date, written upside down. Also note, the paper is stained and ripped in places, making some of the text difficult to decipher.)</text>
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                <text>Gilbert Tennent (1703-1764) was an Irish-American Presbyterian clergyman, and one of the leaders of the Great Awakening.

This sermon, which Tennent preached in 1743 or 1744, is a rumination on Acts 10:47, "Can any man forbid water, that these should not be baptized, which have received the Holy Ghost as well as we?" Tennent discusses the history of baptism, and compares adults requesting baptism and infants who are allowed the rite.</text>
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                <text>Gilbert Tennent (1703-1764) was an Irish-American Presbyterian clergyman, and one of the leaders of the Great Awakening.

This manuscript contains three sermons by Tennent. The first, on the subject of divine judgement, begins with reference to Isaiah 26:9. The second, on the duties of the afflicted, begins with reference to Lamentations 3:39-40. The third, on obedience and acceptance of divine correction, begins with reference to Zephaniah 3:2 and Jeremiah 7:28-29.

From dates noted on the manuscript, it looks like Tennent wrote these sermons in 1746, then delivered one or more of them again in 1751, 1753, 1755, and 1757.</text>
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From dates noted on the manuscript, it looks like Tennent wrote these sermons in 1746, then delivered one or both of them again in 1751 and 1759.</text>
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&#13;
Records scanned for this project include minutes, pew records, deeds, and burial records.</text>
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                <text>Gilbert Tennent sermons 82, "De Misericordia pauperibus" (On mercy towards the poor,) "De confessione peccati" (On confessing sin) and "De faciendo pacem cum proximis" (On making peace with your neighbors), 1746 or 1747</text>
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                <text>Gilbert Tennent (1703-1764) was an Irish-American Presbyterian clergyman, and one of the leaders of the Great Awakening.

This manuscript contains three sermons written by Tennent. The first sermon, "On mercy towards the poor," begins by citing Matthew 5:7, "Blessed are the merciful: for they shall obtain mercy;" and Psalms 18:25, "With the merciful thou wilt shew thyself merciful; with an upright man thou wilt shew thyself upright."

The second sermon, "On confessing sin," begins by citing Psalms 32:5, "I acknowledge my sin unto thee, and mine iniquity have I not hid. I said, I will confess my transgressions unto the Lord; and thou forgavest the iniquity of my sin. Selah."

The third sermon, "On making peace with your neighbors," begins by citing Matthew 5:9, "Blessed are the peacemakers: for they shall be called the children of God;" and James 3:17, "But the wisdom that is from above is first pure, then peaceable, gentle, and easy to be intreated, full of mercy and good fruits, without partiality, and without hypocrisy."

Note: There is a fourth title listed, "De dispositione pacifico (on a peaceful disposition or temperament)," but no fourth sermon present - this may be an alternate title for the third sermon.

From dates noted in the manuscript, it looks like Tennent wrote these sermons in 1746 or 1747, then delivered on or more of them again in 1749 and 1756.</text>
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&#13;
Records scanned for this project include minutes, pew records, deeds, and burial records.</text>
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                <text>Gilbert Tennent sermons 83, "De metaphora Salis" (On the metaphor of salt) and "De columba et lilio" (On the dove and lily), 1746</text>
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                <text>Gilbert Tennent (1703-1764) was an Irish-American Presbyterian clergyman, and one of the leaders of the Great Awakening.

This manuscript contains two sermons by Tennent. The first sermon, "On the metaphor of salt," begins by citing Matthew 5:13, "Ye are the salt of the earth: but if the salt have lost his savour, wherewith shall it be salted? it is thenceforth good for nothing, but to be cast out, and to be trodden under foot of men."

The second sermon, "On the dove and the lily," begins by citing Song of Solomon 2:14-16, "O my dove, that art in the clefts of the rock, in the secret places of the stairs, let me see thy countenance, let me hear thy voice; for sweet is thy voice, and thy countenance is comely. Take us the foxes, the little foxes, that spoil the vines: for our vines have tender grapes. My beloved is mine, and I am his: he feedeth among the lilies."

From dates noted in the manuscript, it looks like Tennent wrote these sermons in 1746, then delivered one or both of them again in 1759.</text>
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&#13;
Records scanned for this project include minutes, pew records, deeds, and burial records.</text>
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                <text>Gilbert Tennent (1703-1764) was an Irish-American Presbyterian clergyman, and one of the leaders of the Great Awakening.

Tennent wrote this prayer on the fifth petition of the Lord's Prayer (also called Our Father), as stated in Matthew 6:12, "And forgive us our debts, as we forgive our debtors." From dates noted in the manuscript, it looks like Tennent wrote this sermon in 1746, then delivered it again in 1750 or 1751, 1753, 1757, and 1760.</text>
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From dates noted in the manuscript, it looks like Tennent wrote these sermons in 1746 or 1747, then delivered one or more of them again in 1756.</text>
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                <text>Gilbert Tennent sermons 86, "De communione cum patre et filio" (On communion with the Father and Son) and "De unctione" (On anointing), 1746-1747</text>
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                <text>Gilbert Tennent (1703-1764) was an Irish-American Presbyterian clergyman, and one of the leaders of the Great Awakening.

This manuscript contains two sermons by Tennent. The first sermon, "On communion with the Father and Son," begins by citing 2 Corinthians 1:21, "Now he which stablisheth us with you in Christ, and hath anointed us, is God;" and one other verse, which is difficult to decipher. The second sermon, "On anointing," begins by citing 1 John 2:27, "But the anointing which ye have received of him abideth in you, and ye need not that any man teach you: but as the same anointing teacheth you of all things, and is truth, and is no lie, and even as it hath taught you, ye shall abide in him."

From dates noted in the manuscript, it looks like Tennent wrote these sermons in 1746 or 1747, then delivered one or both of them again in 1751 and 1760.</text>
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&#13;
Records scanned for this project include minutes, pew records, deeds, and burial records.</text>
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                <text>Gilbert Tennent (1703-1764) was an Irish-American Presbyterian clergyman, and one of the leaders of the Great Awakening.

This manuscript contains two sermons by Tennent. The first sermon, "On approaching Christ," cites Hebrews 13:13-14, "Let us go forth therefore unto him without the camp, bearing his reproach. For here have we no continuing city, but we seek one to come."

The second sermon, "God is the enemy to sinners," cites Zephaniah 3:2, "She obeyed not the voice; she received not correction; she trusted not in the Lord; she drew not near to her God."

From dates noted in the manuscript, it looks like Tennent wrote these sermons in 1746, then delivered one or both of them again in 1758.</text>
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This manuscript contains two sermons by Tennent. The first sermon, on the subject of those whose faith is weak, begins by citing Matthew 8:26 and Mark 4:40. The second sermon, on those whose faith is strong, begins by citing Matthew 15:28 and Romans 4:20.

From dates noted in the manuscript, it looks like Tennent wrote these sermons in 1747, then delivered one or both of them again in 1748, 1752, and 1759.</text>
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                <text>Gilbert Tennent (1703-1764) was an Irish-American Presbyterian clergyman, and one of the leaders of the Great Awakening.

This manuscript contains two sermons by Tennent. The title of the first sermon is illegible, but it is on the subject of ministers as spiritual builders. Tennent begins by this sermon by citing Matthew 21:42, "Jesus said to them, Have you never read in the Scriptures: ‘The stone which the builders rejected Has become the chief cornerstone. This was the LORD’s doing, And it is marvelous in our eyes’?" He also cites Ephesians 2:20-21, "And are built upon the foundation of the apostles and prophets, Jesus Christ himself being the chief corner stone; In whom all the building fitly framed together groweth unto an holy temple in the Lord."

Tennent begins the second sermon, "On Christ as a servant of God," by citing Zechariah 3:8, "Hear now, O Joshua the high priest, thou, and thy fellows that sit before thee: for they are men wondered at: for, behold, I will bring forth my servant the Branch. He also cites Matthew 20:2-8, "For the kingdom of heaven is like unto a man that is an householder, which went out early in the morning to hire labourers into his vineyard..."

From dates noted in the manuscript, it looks like Tennent wrote these sermons in 1747, then delivered one or both of them again in 1750, 1758, and 1761.</text>
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&#13;
Records scanned for this project include minutes, pew records, deeds, and burial records.</text>
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                <text>Record of ground rents due to Gloria Dei church from 1799 to 1806, kept by Joseph Marsh. Entries are listed by date and include renters' name, amount of rent for given length of time, and due date.

Note: The last two pages of this volume contain congregational and vestry meeting minutes from May 11, 1840.</text>
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Meeting minutes for the general parish and church council of Gloria Dei are interspersed with these personal accounts, as well as copies of letters to and from various kings, queens, bishops and archbishops in Europe. Topics covered include: land purchases; the building and upkeep of churches, including Gloria Dei and its cemetery; the need for new ministers and the struggle to house and pay them; the establishment of standards for religious practices in the new land; listings of Swedish families, including information on births, deaths, and marriages; and ongoing relations between the Swedes and their Indian, Dutch and English neighbors, including Quakers and the leaders of Christ Church.

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

Note: The vast majority of records in this book run to 1760, but several documents at the back of the volume date from the early 1800s.</text>
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                  <text>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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An alphabetical index starts on image 24, although most of the entries are struck through, likely as remains were moved to Mount Moriah Cemetery in 1860. Three additional pages of names are entered upside down from the back of the notebook; these appear to be decedents from different congregations.</text>
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                  <text>Congregation Mikveh Israel (officially Kahal Kadosh Mikveh Israel), known as the "Synagogue of the American Revolution" is one of the most historic Congregations of Jews in the United States. The oldest Congregation in Philadelphia, Mikveh Israel was informally established by religious minded Jews in British America during the 1740s, and has become the second-oldest surviving Congregation in all of the United States. In Pennsylvania, and Philadelphia in particular, Jews found an environment of tolerance for their religious beliefs and traditions made possible by William Penn's 'great experiment'. The possibilities of economic and religious liberties in Philadelphia drew many Jews to the area, and by 1775 a community 300 strong existed in a city of 35,000.&#13;
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&#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>Invitation to the consecration of the new synagogue on Seventh St. above Arch, to be held on May 24th, 1866. The invitation was issued from parnas (congregation president) Abraham Hart, and four adjunta (members of the board of managers), and dated April 15 of that year.</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>Founded in 1695, Christ Church was the first Anglican church to be established in Pennsylvania. This fulfilled the provision outlined by King Charles II in the charter he granted to William Penn in 1681 stipulating that if twenty individuals requested an Anglican clergyman the Bishop of London would appoint one. Accordingly, thirty-nine Philadelphians came together in 1695 to form Christ Church. Located on Second Street, just north of Market Street the Church transitioned from a small frame structure in its early years to the imposing Georgian structure built from 1727-1754 that still stands on the site today. Members of the Continental Congress and early government officials worshipped here and seven signers of the Declaration of Independence are buried on Church property. When the congregation grew too large to be accommodated here the vestry built St. Peter's at the southern edge of the city in 1760 and later St. James. Those United Churches remained a unit until the 1820s and 1830s. Christ Church is an active Episcopal parish today as well as a major historic site.&#13;
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The records consist of vestry minutes, parish records, accounting and financial records, deeds, architectural drawings, photographs, and audiovisual materials. In addition, there are materials from parish organizations and affiliated institutions such as Christ Church Hospital, Episcopal School, Christ Church Burial Ground, and Christ Church Preservation Trust.</text>
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                  <text>Historic St. George’s United Methodist Church of Philadelphia is the oldest Methodist Church in America. Located in Philadelphia, the Church was founded by Captain Thomas Webb and the Methodist Society of Philadelphia in 1769 for the purpose of practicing Methodist religion. In December of 1769, a Missionary of John Wesley,  Joseph Pilmore,  held the first prayer meeting at church followed later by Thomas Coke and Bishop Francis Asbury. Bishop  Asbury was the first pastor of St. George’s United Methodist Church and ordained as many as 35 ministers in the Methodist faith within America during his travels.&#13;
&#13;
Two African Americans, Richard Allen and Absalom Jones, licensed as lay preachers of Methodism eventually left the church because of racial tensions and formed two new congregations.  Richard Allen formed Mother Bethel African Methodist Episcopal Church.  Absalom Jones turned to the Episcopal faith and established  St. Thomas’ African Episcopal Church. &#13;
&#13;
St. George’s is  known as “the church that moved the bridge” as the Benjamin Franklin Bridge was rerouted in the 1920s, so the Church would not be demolished by its construction.  St. George’s records consist of conference letters, account books, baptism, death, and marriage records as well as Journals, Diaries, etc.&#13;
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                <text>Notes of sermons made by Reverend John Price when he was a member of the Philadelphia conference, from 1814 to 1816. A letter to Bishop Simpson from Price's daughter, Rebecca, accompanied the donation of this volume to the Historical Society. The letter gives an account of Price's early life and long career as a circuit rider, lay preacher and pastor.</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>John Wood Jr. (ca. 1736-1793) was a clock and watch maker in early Philadelphia, and served as a warden of St. Paul's for 24 years. The majority of this book consists of financial records from Wood's business, however towards the end of the book he also recorded accounting information from St. Paul's, including collections and disbursements.</text>
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                  <text>Congregation Mikveh Israel (officially Kahal Kadosh Mikveh Israel), known as the "Synagogue of the American Revolution" is one of the most historic Congregations of Jews in the United States. The oldest Congregation in Philadelphia, Mikveh Israel was informally established by religious minded Jews in British America during the 1740s, and has become the second-oldest surviving Congregation in all of the United States. In Pennsylvania, and Philadelphia in particular, Jews found an environment of tolerance for their religious beliefs and traditions made possible by William Penn's 'great experiment'. The possibilities of economic and religious liberties in Philadelphia drew many Jews to the area, and by 1775 a community 300 strong existed in a city of 35,000.&#13;
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In 1782, the Congregation dedicated a new building on Cherry Street that sat 200 persons and had accommodations for the clergy adjoining it. In 1829 the congregation built an Egyptian Revival synagogue on Cherry Street. Designed by William Strickland, it is notable for having been one of the earliest Egyptian Revival buildings in the United States.  After moving out of Center City, along with much of Philadelphia's population in the first half of the 20th century, the Congregation announced in 1961 that it would return to construct a new house of worship. A modest building, initially shared between the Synagogue and the Museum of Jewish History, was dedicated and opened in August 1976. &#13;
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Among items in the archives of Congregation Mikveh Israel are letters written by George Washington and Abraham Lincoln, and a public subscription list for the 1782 building signed by Benjamin Franklin, David Rittenhouse, and other civic leaders.   Several notable ritual items also exist, including ornamental bells (“rimmonim”) crafted by renown silversmith Myer Myers.&#13;
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                <text>Letter from Jonas Phillips objecting to the proposed plan for a new synagogue, because it would not leave enough space behind for other buildings, and would be too close to neighboring houses. He also objected to the proposed location of the door, which he saw as inconvenient.

Jonas Phillips was a veteran of the American Revolutionary War, a prominent Philadelphia merchant, and one of the founders of Mikveh Israel. In 1782 he was serving as president of the congregation.</text>
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                  <text>Founded in 1695, Christ Church was the first Anglican church to be established in Pennsylvania. This fulfilled the provision outlined by King Charles II in the charter he granted to William Penn in 1681 stipulating that if twenty individuals requested an Anglican clergyman the Bishop of London would appoint one. Accordingly, thirty-nine Philadelphians came together in 1695 to form Christ Church. Located on Second Street, just north of Market Street the Church transitioned from a small frame structure in its early years to the imposing Georgian structure built from 1727-1754 that still stands on the site today. Members of the Continental Congress and early government officials worshipped here and seven signers of the Declaration of Independence are buried on Church property. When the congregation grew too large to be accommodated here the vestry built St. Peter's at the southern edge of the city in 1760 and later St. James. Those United Churches remained a unit until the 1820s and 1830s. Christ Church is an active Episcopal parish today as well as a major historic site.&#13;
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The records consist of vestry minutes, parish records, accounting and financial records, deeds, architectural drawings, photographs, and audiovisual materials. In addition, there are materials from parish organizations and affiliated institutions such as Christ Church Hospital, Episcopal School, Christ Church Burial Ground, and Christ Church Preservation Trust.</text>
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                <text>This collection documents Joseph Dobbins's charitable bequest to Christ Church's fund for distressed widows in 1789. Writing from Sherriff Hall on Wappoo, four miles from Charleston, South Carolina, Dobbins addresses Bishop William White, Rev. Robert Blackwell, and church warden Robert Towers regarding his offer to donate property for the benefit of Dr. John Kearsley's Bounty for poor distressed widows [image 1, image 3]. Dobbins specifies that he is donating a lot on 5th Street, property near the Schuylkill River (No. 4 from Schuylkill), and approximately 500 pounds held by his friend John Drinker [image 3]. In exchange, Dobbins requests a quarterly annuity of forty Spanish Mexican dollars for his lifetime, with the annuity ceasing upon his death [image 1, image 3]. The collection includes a copy of Dobbins's original letter dated January 28, 1789, along with an acknowledgment from William White, Robert Blackwell, and Robert Towers accepting the offer on behalf of the United Churches of Christ Church and St. Peters [image 3]. A subsequent letter from Dobbins dated September 8, 1789, expresses his concern about delays in finalizing the arrangement and his insistence on receiving payment in Mexican silver dollars rather than bills of exchange or depreciated paper money, noting the unfavorable exchange rates in Charleston where guineas sold at 22 shillings and cut gold at 6 shillings 8 pence per pennyweight [image 7]. Dobbins also mentions additional debts owed by Mr. Hamilton and Paul Esling that should be added to the fund [image 7].</text>
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                  <text>After the American Revolution, Anglicans became Episcopalians. Led by the Reverend William White, they organized the Episcopal Diocese of Pennsylvania in 1784. White became its first bishop three years later. Initially, the Diocese spanned a vast area, extending from Philadelphia to Pittsburgh, encompassing the whole of Pennsylvania. By 1910 there were five Episcopal dioceses in Pennsylvania, and the Diocese of Pennsylvania consisted of Philadelphia, Bucks, Montgomery, Chester, and Delaware counties.&#13;
&#13;
The Episcopal Diocese of Pennsylvania's Archives are home to a vast array of material relating to the people and parishes comprising the Diocese as well as the Diocese itself. Within its stacks are material relating to parishes that have closed, the registers, the vestry minutes as well as documents making up the life of these churches which are no longer with us. It also holds a large volume of histories, both at the parish level comprising both active and closed parishes, as well as histories of the diocese and its various organizations.&#13;
&#13;
The Archives also holds a large volume of material related to those committed to running the Diocese. There are records from the various Bishops, Standing Committee and General Conventions, to better understand the direction we have come from. There are also various print runs of the publications the Diocese has put out as well including a long run of the Church News.</text>
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                <text>Journal of the meetings that led to the formation of the diocese, 1784-1790</text>
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                <text>In 1784, members of the vestry of the United Churches of Christ Church and St. Peter's and the vestry of St. Paul's appointed a committee to confer with the clergy of their respective churches, "on the subject of forming a representative Body of the Episcopal Church in this State." They wrote a letter, signed by chairman William White, to all Episcopal churches in Pennsylvania, asking them to send delegates to a meeting at which general principles and a framework of governance would be established.

This bound manuscript includes William White's journals documenting the formation of the Diocese of Pennsylvania in 1784, as well as the institution of a convention of the Protestant Episcopal Church in the state of Pennsylvania, and minutes from the first six such conventions, up to 1790.</text>
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                <text>White, William, 1748-1836</text>
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                  <text>Historic St. George’s United Methodist Church of Philadelphia is the oldest Methodist Church in America. Located in Philadelphia, the Church was founded by Captain Thomas Webb and the Methodist Society of Philadelphia in 1769 for the purpose of practicing Methodist religion. In December of 1769, a Missionary of John Wesley,  Joseph Pilmore,  held the first prayer meeting at church followed later by Thomas Coke and Bishop Francis Asbury. Bishop  Asbury was the first pastor of St. George’s United Methodist Church and ordained as many as 35 ministers in the Methodist faith within America during his travels.&#13;
&#13;
Two African Americans, Richard Allen and Absalom Jones, licensed as lay preachers of Methodism eventually left the church because of racial tensions and formed two new congregations.  Richard Allen formed Mother Bethel African Methodist Episcopal Church.  Absalom Jones turned to the Episcopal faith and established  St. Thomas’ African Episcopal Church. &#13;
&#13;
St. George’s is  known as “the church that moved the bridge” as the Benjamin Franklin Bridge was rerouted in the 1920s, so the Church would not be demolished by its construction.  St. George’s records consist of conference letters, account books, baptism, death, and marriage records as well as Journals, Diaries, etc.&#13;
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                <text>Minutes of the annual Philadelphia Conference from 1800 through 1814, presided over by Francis Asbury and others. Each year's entry states the date, place, church leaders presiding, and members present, followed by the business discussed. Business regularly includes the recommendation and evaluation of traveling preachers, allegations of misbehavior, financial accounting, requests for assistance, and committee reports.

An index of names, compiled from the records in 1868, appears at the rear of the book.</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>Record of many different financial accounts associated with St. Paul's from 1806 to 1852, such as: bank stocks; bonds and mortgages; various legacies and loans; funds for the charity school, widow's house, and repairs/additions to the buildings and grounds; and accounts for individual members of the church. There is an alphabetical index at the front of the book. Entries are listed by account and then chronologically, and include the date, amount, and brief explanation of money spent or received.</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>Joseph Dobbins writes to Bishop William White, Robert Blackwell, and Robert Towers regarding payment delinquency on an annuity. 

Dobbins expresses frustration with the "unkind usage" he has received regarding the irregular payments, noting that he refused a partial payment from a Captain Williamson because a consistent payment method had not been adopted. He praises Mr. Hazlehurst for offering to advance the money but demands the recipients establish a reliable payment method through reputable agents.</text>
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                <text>Letter from Joseph Dobbins, written in Charleston, South Carolina, to the Right Rev. William White, D.D., Bishop of the Protestant Episcopal Church in Pennsylvania, complaining that he has not received an annuity as expected under a contract. Dobbins states that White and two other gentlemen promised punctual quarterly payments after the first twelve months; he reports receiving $150 via Capt. Strong and being offered $160 via Capt. Williamson, but he refused until a regular quarterly payment method was adopted [image 1]. He recounts complaining to Mr. Hasselhurst, who offered to pay him the whole amount, but Dobbins declines to place himself under obligation to anyone other than the gentlemen responsible for the annuity [image 1]. He asks that matters be ordered so the money is paid according to contract by a reliable person such as Mr. Hasselhurst, “and not by Pedlers,” and addresses the letter also to Mr. Blackwell and Robt. Towers [image 2]. A later annotation notes “Joseph Dobbins 22 Decr 1787 Philada” [image 2].</text>
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                  <text>Notable for its early leadership in Baptist organization and evangelism, the First Baptist Church of Philadelphia was prominent both in its region and city and in the transatlantic community of Baptists.  Begun in 1698 as a mission of the more suburban Pennepack (now, Lower Dublin) Baptist Church, First Baptist soon became the leading congregation for the city, region, and colonies, gaining independent status from Pennepack in 1746. &#13;
&#13;
In 1707 the church hosted the organizing meeting of the Philadelphia Baptist Association, the first lasting inter-regional organization of Baptists in America, and over the years provided a disproportionate share of this group’s officers.  From the beginning, the lives of this association and the First Baptist congregation were intertwined, with the church meeting house hosting meetings of the association and welcoming delegates, called messengers by the Baptists, from as far south as Charleston and as far north as Boston.  By the 1760s, the first decade for which minutes survive, the congregation had gained prominence beyond its modest size, including among the transatlantic Baptist network.  This prominence had to do with its leaders hosting and shaping the role of the Philadelphia Baptist Association, to which far-flung congregations wrote letters that began, “Dear Mother.” &#13;
&#13;
The life of the congregation and its leaders was also intertwined with that of its city, with several ministers taking teaching posts at the University of Pennsylvania, then the College and Academy of Philadelphia.  William Rogers, for example, came from New England to pastor the church but remained in that post for only three years, though active in the congregation and as a supply preacher until his death in 1824.  Like several other Baptist ministers, Rogers served as a military chaplain during the American Revolution, an event that made havoc of the congregation’s finances and leadership.  While these Baptists supported the American rebellion as a fight for necessary liberties, their former pastor Morgan Edwards criticized the rebels until 1775 when he was convinced to revise his opinion.   With his excellent preaching, historical research and publications on early Baptists, and support for formal education leading to the founding and support of Brown University, Edwards embodied the strengths of Baptists.  It was under Edwards’ leadership that First Baptist built a new and larger meeting house at the same time accepting the need to lend their pastor to the larger Baptist cause and arranging for supply preaching while Edwards traveled the colonies as an evangelist, church organizer, and historian of Baptists.  Despite these successful efforts toward gaining respect and leaders for Baptists, Edwards’ connection with the Philadelphia congregation grew strained during the 1780s, largely because Edwards struggled through bouts of drinking and subsequent church meetings for discipline, only being restored to the congregation’s fellowship in late 1788.&#13;
&#13;
When in 1814 Baptists from twelve states gathered to form a national organization in support of Baptist missions, the meeting was at the First Baptist meeting house in Philadelphia, with two of the four officials chosen being laymen from that congregation and a third, William Staughton, a former pastor.  Throughout the next century, the congregation grew in numbers and influence in the city and in national and global mission programs, despite conflicts related to theology, leadership, and relationships with daughter churches, including two competing First African Baptist congregations.  Its early interest in circulating religious pamphlets, as well as Philadelphia’s wealth of printers, made it feasible for American Baptists to locate their publishing operations in the city, where they remained until 1961, when operations moved to a new building and printing plant in Valley Forge.</text>
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                  <text>&lt;p style="font-weight:400;"&gt;Minutes Books of First Baptist Church of Philadelphia, A. D. Gillette, editor,&lt;span&gt; &lt;/span&gt;&lt;em&gt;Minutes of the Philadelphia Baptist Association from A.D. 1707, to A.D. 1807&lt;/em&gt;&lt;span&gt; &lt;/span&gt;(Philadelphia: American Baptist Publication Society, 1851),  and William Williams Keen,&lt;span&gt; &lt;/span&gt;&lt;em&gt;The Bi-Centennial Celebration of the Founding of the First Baptist Church of the City of Philadelphia&lt;span&gt; &lt;/span&gt;&lt;/em&gt;(Philadelphia: American Baptist Publication Society, 1899).&lt;/p&gt;</text>
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                <text>eng</text>
              </elementText>
            </elementTextContainer>
          </element>
          <element elementId="51">
            <name>Type</name>
            <description>The nature or genre of the resource</description>
            <elementTextContainer>
              <elementText elementTextId="315219">
                <text>Text</text>
              </elementText>
            </elementTextContainer>
          </element>
          <element elementId="72">
            <name>Is Part Of</name>
            <description>A related resource in which the described resource is physically or logically included.</description>
            <elementTextContainer>
              <elementText elementTextId="315220">
                <text>First Baptist Church, Philadelphia, PA</text>
              </elementText>
            </elementTextContainer>
          </element>
          <element elementId="91">
            <name>Rights Holder</name>
            <description>A person or organization owning or managing rights over the resource.</description>
            <elementTextContainer>
              <elementText elementTextId="315221">
                <text>American Baptist Historical Society</text>
              </elementText>
            </elementTextContainer>
          </element>
          <element elementId="39">
            <name>Creator</name>
            <description>An entity primarily responsible for making the resource</description>
            <elementTextContainer>
              <elementText elementTextId="315222">
                <text>First Baptist Church (Philadelphia, Pa.)</text>
              </elementText>
            </elementTextContainer>
          </element>
          <element elementId="49">
            <name>Subject</name>
            <description>The topic of the resource</description>
            <elementTextContainer>
              <elementText elementTextId="315223">
                <text>First Baptist Church (Philadelphia, Pa.)</text>
              </elementText>
              <elementText elementTextId="315224">
                <text>Church records and registers</text>
              </elementText>
              <elementText elementTextId="315225">
                <text>Church membership</text>
              </elementText>
              <elementText elementTextId="315226">
                <text>Baptism and church membership</text>
              </elementText>
              <elementText elementTextId="315227">
                <text>Baptists</text>
              </elementText>
            </elementTextContainer>
          </element>
        </elementContainer>
      </elementSet>
    </elementSetContainer>
  </item>
</itemContainer>
