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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>Register of marriages occurring at First Baptist Church between 1761 and 1894. Because of the limitation of the funding source for digitization, this volume was scanned only through the page for marriages occurring in 1870. &#13;
&#13;
It appears the manuscript was used as a financial journal prior to use as a marriage register; financial entries date from 1744 to 1760, but are crossed out, and pages are reused to record marriages. There is an alphabetical index of names at the beginning of the book.&#13;
&#13;
The date ranges are out of order, marriages from 1761 beginning on p. 15, continuing to p. 270, whereupon the reader is directed back to p. 2 for the continuation of marriage records from Rev. William Rogers. Meanwhile, records of Rev. Henry Holcombe from 1813 start on p. 270 and continue through 1824 on p. 313. Records from succeeding pastors continue to the end of the book, with some gaps in years.</text>
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                  <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>For members of First Baptist Church from 1772 to 1844, this bound manuscript lists their date and manner of admission to the church (whether by baptism or transfer,) date of marriage, and notes on date and manner of removal from membership, including dates of death.</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;
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>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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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>Jacob Raphael Cohen was the second minister of Congregation Mikveh Israel, serving from 1784 until his death in 1811. Prior to coming to Philadelphia, he served as hazzan of Congregation Shearith Israel in Montreal and Congregation Shearith Israel in New York.

Cohen began this record book in 1776, writing from the front as well as from the back, and his entries record events in Montreal and New York, as well as a few other locations, in addition to Philadelphia. He wrote in English and Hebrew. After Cohen's death, the record book was continued by several others, including Benjamin Nones, Dr. Alexander Wertheim, Lewis Allen, Zalegman Phillips, and Abraham Hart.

Alan Corre, who served as rabbi for Congregation Mikveh Israel from 1955 to 1963 and who was an esteemed scholar of Hebrew Studies, and Malcom Stern, a rabbi and historian who has been described as the dean of American Jewish genealogy, published an article about this record book in The American Jewish Quarterly in 1969 (https://www.jstor.org/stable/23878015). In this article, Corre and Stern provided Hebrew translations for the prayers recorded by Cohen, and with the generous permission of the American Jewish Historical Society, those translations are now included in the transcription for this record. Corre and Stern also organized the data on circumcisions, marriages and deaths into tables, and provided detailed historical context for the records.

A prayer for the Eve of Kippur from Cohen's time in Montreal is found on page 1, and repeated with additions on page 93. The misheberach (public blessing) prayer is found on page 4, and escabot/hascabot (memorial) prayers are found on pages 6 to 8, 10, 19a and 19b of the manuscript. A copy of the Order of Service for the Day of Dedication (for Mikveh Israel's new synagogue) is found on pages 20 to 22.

Circumcision records are found on pages 14 to 17 and 23 to 25, and include date of birth, name of father, son's name, and date circumcised. 

Marriage records, called ketubot or ketubah, start on page 92 and run backwards to page 44. The ketubot are written almost entirely in an Aramaic-Hebrew idiom; however they are fairly standardized, and Cohen provides English translations of two Canadian marriage contracts on pages 88 and 92. Please see also https://www.sefaria.org/Ketubah_Text.4 for the traditional ketubah text, which may have been altered slightly in practice. 

A haliza document, releasing a widow from marriage to her husband's brother, is found on page 72.

Records of deaths in Montreal are found on pages 2, 3 and 5; records of deaths and burials in Philadelphia at Mikveh Israel are found on pages 18 to 19 and 27 to 41.  The latter records often include information on family relations and location of burial plots.</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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The meeting minutes from the Spring of 1865 refer to the death of President Abraham Lincoln. The vestry of Christ Church elected to drape the church in black for a period of three months and muffle the church bells to mourn the death of the president.

A copy of the charter separating Christ Church and St. Peter's Church in 1832 is also included in this volume. Note: Blank pages were not scanned.</text>
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&#13;
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                <text>Meeting minutes of the Christ Church vestry from 1832 to 1845. Each entry records the date and place of the meeting, members present, and business discussed. Regular business includes the election of church leaders; employment of staff (ministers, clerks, sextons, bellringers and organists); financial matters such as budgeting, fundraising, taxation, insurance and bequests; maintenance of buildings (including the steeple and bells) and burial grounds; management of pew rents; appointments to and reports from various church committees; the operation of Christ Church hospital; and charity for the poor. Of special interest, this volume of minutes also records the beginning years of the ministry of the Reverend Benjamin Dorr.

Annotated copies of Christ Church's charter and by-laws are inserted in the beginning of the volume, entitled "Charter of Christ Church in the city of Philadelphia and St. Peter's Church, in the city of Philadelphia, As established by an Act of the Legislature of Pennsylvania, passed January, 1832; together with the proceedings of the respective vestries thereupon." These documents reflect the separation of Christ Church and St. Peter's in 1832.</text>
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&#13;
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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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&#13;
Records scanned for this project include minutes, pew records, deeds, and burial records.</text>
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&#13;
Records scanned for this project include minutes, pew records, deeds, and burial records.</text>
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Entries note the date and place of meetings, members present, and business discussed. Topics include but are not limited to: the purchase of new grounds and building of a new meeting house; the assignment of pews and pew rents and later a rise in pew rents to help the church out of debt; fees for baptisms and terms for burials; the choice of a new minister; discipline of members for ill behavior; and application for a charter.</text>
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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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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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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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Note: Blank pages were not scanned, resulting in some gaps in page numbering.</text>
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Entries date from 1724 through approximately 1786, but begin with a "Prefatory Note" dated 1891. Topics include but are not limited to: requests to replace pastors who have passed away, opinions on the use of English in liturgy, personal controversies, official meeting minutes, and the welfare of members during the American Revolutionary war. A register of the members of various parishes makes up the rear portion of the volume.

Some pages are in Swedish.</text>
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Records scanned for this project include congregation minutes, pew records, and lists of burials.</text>
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&#13;
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&#13;
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