In the early twentieth century, among members of the Church of God (Cleveland, Tennessee), one of the early Pentecostal churches to emerge in the Appalachian Mountains of the American Southeast, the handling of poisonous snakes took on a new life and importance. These practices arose from a quite literal application of the "signs" of Jesus' disciples mentioned in the biblical gospel of Mark (16:17-18): "And these signs shall follow them that believe; In my name shall they cast out devils; they shall speak with new tongues; They shall take up serpents; and if they drink any deadly thing, it shall not hurt them; they shall lay hands on the sick, and they shall recover."
While Pentecostals had practiced speaking in tongues and healing—both also mentioned as gifts of the Holy Spirit in the writings of the apostle Paul—no one had paid attention to the signs in the passage in Mark until 1909. That year George W. Hensley of Tennessee captured a rattlesnake and brought it to a church service for snake handling as a test of religious faith. In 1914, Hensley was invited to an annual meeting of the Church of God, whose leader Ambrose Tomlinson gave the practice tacit approval. In 1928, the leadership of the church realized their mistake and distanced themselves from the practice, but by that time it had spread among church members throughout the Appalachian Mountains and as far south as central Florida.
Hensley, Raymond Hays, and Thomas Harden eventually founded the Dolley Pond Church of God with Signs Following, in Pine Mountain, Tennessee; it became the mother church of Southern snake handling. Pushed out of the Church of God, the "signs" people founded similar churches in a loose fellowship that became in effect a new denomination. Snake handling became clandestine after World War II, when Tennessee led other states in passing laws to forbid the practice, following the publicity given to the death of a member of the Dolly Pond church. Less known is the associated practice of drinking poison, usually a solution of strychnine, at church services, also forbidden by law.
The astonishing fact is that scores of sincere devotees of snake handling have survived the bites of deadly snakes and the effects of drinking poisons at church ceremonies. Less than 75 deaths have been recorded as of the mid-1990s. The deaths that occurred were ascribed to lack of faith. Interestingly enough, Hensley, after surviving numerous snake bites, died after being bitten during a church service in Florida in 1965. Snake handling adds a dramatic element to religious faith, and has much in common with the earlier practice of the fire ordeal in non-Christian religions.
Present-day members of the Holiness Church of God in Jesus' Name in the Southeast are more concerned about the dangers of persecution through punitive laws against snake handling than from the practice itself. They regard such laws as a breach of their freedom to exercise their religious convictions sincerely in accordance with Holy Scripture.
Estimates place the number of snake-handling church members at about 3000, living chiefly in Ohio, Indiana, and Appalachia.
Sources:
Carden, Karen W., and Robert W. Pelton. The Persecuted Prophets: The Story of the Frenzied Snake Handlers. New York: A. S. Barnes; London: Thomas Yoseloff, 1976.
Covington, Dennis. Salvation on Sand Mountain: Snake Handline and Redemption in Southern Appalachia. New York: Penguin, 1996.
Kimbrough, David L. Taking Up Serpents: Snake Handlers of Eastern Kentucky. Chapel Hill, N.C.: University of North Carolina, 1995.
La Barre, Weston. They Shall Take up Serpents. New York: Schocken Books, 1969.
Sewell, Dan. "Snake Handlers Put Bite into Religion." Santa Barbara News-Press (May 1,1995).
Stekert, Ellen. "The Snake Handling Sect of Harlan County, Kentucky: Its Influences on Folk Tradition." Southern Folklore Quarterly 27 (December 1963).
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