Introduction

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History records that free Blacks in antebellum America founded their own churches. These institutions became the centers of economic, social, and intellectual life for Black communities across this fledgling nation. 

In 1827, Freedom’s Journal, the first Black-owned newspaper, was established. Its publication affirmed that Black voices were a force to be reckoned with—not only in print, but across every arena of public life. This paper, along with other early writings, helped fuel the resistance against slavery and challenge racist assumptions about the intellectual capacity of African Americans.  

African Americans also played an active role in securing freedom for others—a complex and dangerous undertaking. Enslaved individuals and their allies developed secret strategies and escape routes to guide fugitives toward freedom. Though neither subterranean nor mechanized, this network became known as the Underground Railroad.

Free Blacks served in various roles within this system: some as “conductors,” actively guiding escapees; others as protectors, offering refuge in their homes. Figures such as Richard Allen, Frederick Douglass, Sojourner Truth, Harriet Tubman, William Wells Brown, David Walker, and Prince Hall gained national prominence through their writing, organizing, and advocacy on behalf of the enslaved.

 Western New York emerged as a critical hub within this network. Thousands of fugitives passed through this region, relying on its covert routes and safe havens. Many of the area’s oldest Black churches played an active role—not merely in word, but in deed—in the liberation effort.  

Today, there remains an urgent need for younger generations to understand this legacy: the role of Black churches in the Underground Railroad and in the broader struggle for freedom. Too often, the gifts we inherit are not fully appreciated until the opportunity to honor their givers has passed. 

We owe an immeasurable debt to those early church schools and communities that taught literacy, cultivated intellectual curiosity, and inspired individuals to imagine lives beyond the confines of oppression. They encouraged many to dream of freedom and equality—and to pursue those dreams with courage. 

 Preserving this legacy is not optional; it is essential.

The Western New York Connection of the African Methodist Episcopal Church undertakes this work through the development of this Journal. Within these pages, we document the Underground Railroad activity across the region, trace the routes that extended into Canada, and present the histories of the churches that served as vital agents in the escape of enslaved people.

 It is these same churches—and their youth—who now carry the responsibility of remembrance. Through them, the sacrifices, courage, and enduring messages of those who labored for freedom will not be lost. 

The prophet Jeremiah declared:

“Thus saith the Lord: Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein, and ye shall find rest for your souls.”
(Jeremiah 6:16, KJV)

 In the words of an unnamed retired minister from Tennessee, I share the following reflection:

I like the old paths—
when people loved the truth and rejected falsehood;
when they came to church to be filled, not to escape;

when hymns were reverent, and sermons were meaningful;
when rejoicing was natural, and tears were sincere.

When cursing was condemned, and drinking was discouraged;
when divorce was unthinkable.

When the flag was honored, America was cherished,
and God was welcomed.

When the Bible was read in public,
prayer was present in schools,
and the gospel was carried from house to house.

When being called an American was worth dying for,
and being called a Christian was worth living for.

When preachers spoke because they had a message,
and believers rejoiced because they had the victory.

When Scripture shaped the sermon,
songs rose from the heart,
and sinners turned toward salvation.

When new birth meant transformation,
and salvation meant a changed life.

When being a preacher meant proclaiming God’s Word,
being a deacon meant serving the Lord,
being a Christian meant living for Jesus,
and being a sinner meant someone was praying for you.

When laws were rooted in Scripture,
homes were guided by Scripture,
and churches taught Scripture.

When God was worshipped, Christ was exalted,
and the Holy Spirit was honored.

When preachers were more concerned with new converts
than with new clothes or new cars.

When the church was where Christians gathered
on the Lord’s Day—serving God, not man.

I still prefer the old paths.