Snake handling in Christianity
Deep in the rural heartlands of the United States, particularly Appalachia, a small but fervent group of Christians practices a religious rite that most would find astonishing: snake handling. Believing it to be a divine command, adherents willingly expose themselves to venomous serpents and sometimes poison, trusting implicitly in God's protection. This fascinating and often perilous tradition challenges our understanding of faith, risk, and the boundaries of religious observance. Snake handling is a rare Christian practice, primarily in Appalachia, that interprets specific Bible verses literally, leading to handling venomous snakes and drinking poisons. The practice emerged in the early 20th century, notably influenced by evangelist George Went Hensley, though its precise origins are complex and debated. Despite significant legal challenges, a history of fatalities, and physical injury, adherents continue to believe these acts are essential demonstrations of true faith and divine protection.
AI Summary
Deep in the rural heartlands of the United States, particularly Appalachia, a small but fervent group of Christians practices a religious rite that most would find astonishing: snake handling. Believing it to be a divine command, adherents willingly expose themselves to venomous serpents and sometimes poison, trusting implicitly in God's protection. This fascinating and often perilous tradition challenges our understanding of faith, risk, and the boundaries of religious observance.
- Snake handling is a rare Christian practice, primarily in Appalachia, that interprets specific Bible verses literally, leading to handling venomous snakes and drinking poisons.
- The practice emerged in the early 20th century, notably influenced by evangelist George Went Hensley, though its precise origins are complex and debated.
- Despite significant legal challenges, a history of fatalities, and physical injury, adherents continue to believe these acts are essential demonstrations of true faith and divine protection.
An Unconventional Act of Faith
Snake handling, also known as serpent handling, is a deeply immersive religious rite observed by a small number of Christian churches, predominantly in the rural Appalachian regions of the United States. These congregations, often part of the Holiness or Pentecostal movements, incorporate the handling of venomous snakes and sometimes the consumption of poisons into their services as a profound demonstration of their faith.
Echoes from Antiquity
While snake handling as we know it is a relatively modern phenomenon, historical accounts suggest similar practices existed much earlier. The Ophites, a Gnostic sect in the 2nd century, were reportedly known to handle and even worship serpents during their rituals. Later, tales from Egyptian monasticism describe a monk named Paul who could allegedly hold and cut snakes without harm, attributing his ability to a special grace from God.
The American Genesis
The practice truly surfaced in American Christianity around 1910, often associated with the ministry of George Went Hensley from southeastern Tennessee. However, academic research suggests that attributing its origin to a single person might be an oversimplification. Many scholars believe the observance arose independently in multiple locations across Appalachia.
Regardless of its exact genesis, historians agree that Hensley's charismatic advocacy was crucial in spreading Pentecostal snake handling throughout the southeastern U.S. His powerful preaching and the dramatic coverage of his ministry inspired various churches to incorporate the practice into their services, making it a distinctive feature of their worship.
The Church of God with Signs Following
Hensley was initially a minister of the Church of God, but by the 1920s, the denomination disavowed the practice. Undeterred, Hensley resumed his ministry in the 1930s, tirelessly traveling the Southeast. He proclaimed that if believers truly had the Holy Spirit, they should be able to handle venomous serpents and even drink poison without suffering any harm.
This radical test of faith gained traction wherever Hensley preached, leading to the establishment of 'sister-churches' across Tennessee, Kentucky, the Carolinas, and beyond. In 1945, he co-founded the 'Dolly Pond Church of God with Signs Following.' Tragically, in July 1955, Hensley himself died following a snakebite received during a service in Florida—a poignant and sobering end for the movement's prominent evangelist.
Another Branch: The Church of Lord Jesus with Signs Following
Around the same time, an independent development of serpent handling occurred with James Miller in Sand Mountain, Alabama. Unlike Hensley's Trinitarian ministry, the churches influenced by Miller's teachings are non-Trinitarian, often known as the 'Church of Lord Jesus with Signs Following.' This branch largely dominates snake-handling churches north of the Appalachian mountains, highlighting the diverse theological roots within the broader movement.
Where Faith Takes Hold
These churches are typically independent and autonomous, often using variations of 'Church of God' (Trinitarian) or 'Church of (Lord) Jesus' (Oneness) in their names. While exact numbers are elusive, estimates for active congregations range from fifty to a hundred, with membership figures from 1,000 to 5,000 adherents. The movement's core remains concentrated in the Appalachian Mountains and the southeastern United States.
States like Alabama, Georgia, Kentucky, Tennessee, and West Virginia are home to most of these small, isolated communities. Although a 2013 NPR article suggested around 125 churches still practiced snake handling, researchers acknowledge the movement is notoriously private and has seen fluctuations in popularity over the decades.
The Biblical Imperative
Signs Following
At the heart of snake handling lies a literal interpretation of specific biblical passages. Practitioners cite verses from the Gospel of Mark and the Gospel of Luke to support their actions, believing these 'signs' are promised to true believers. They emphasize the phrase 'with signs following' as a validation of their faith during worship services.
Key verses include 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.' They also draw from Luke 10:19: 'Behold, I give unto you power to tread on serpents and scorpions, and over all the power of the enemy: and nothing shall by any means hurt you.'
It's important to note that many biblical scholars regard the longer ending of Mark (verses 9-20), which contains these passages, as a later addition to the original manuscripts. However, its canonical status is rarely disputed by the broader Christian community, and snake handlers fully accept it as God's infallible word.
Another crucial passage for adherents is Acts 28:1-6, which recounts the Apostle Paul being bitten by a venomous viper on the island of Malta. Despite the islanders' expectation that he would swell up and die, Paul simply shook the serpent off into the fire and suffered no harm, leading the people to believe he was a god. This is seen as a direct precedent for divine protection during serpent encounters.
The Practices
During worship services, the front of the church is typically designated for handling snakes. Believers may approach, pick up the snakes—often rattlesnakes, copperheads, or cottonmouths native to North America—raise them, and allow them to slither on their bodies. Beyond serpents, some adherents also consume poisons like strychnine, lay hands on the sick, speak in tongues, and offer testimonies of miracles.
Handling snakes is never compulsory, but those who choose to do so believe it demonstrates the Holy Spirit's presence and power within them. If a believer is bitten or poisoned, medical help is usually refused, as healing is sought directly from God through prayer. If death occurs, it is not seen as a failure of faith but as God's will and the deceased's appointed time to die.
Navigating the Law
Legality and Conflict
The practice of snake handling has long been a point of contention with state authorities. Most Appalachian states, except West Virginia, outlawed the ritual when it first emerged. Alabama, Kentucky, and Tennessee have laws against endangering others through the use of venomous animals without a permit, with Kentucky specifically mentioning religious services and classifying snake handling as a misdemeanor.
West Virginia stands as an outlier; its state constitution does not permit any law to impede or promote religious practice, effectively making snake handling legal there. In Georgia, a 1941 law made snake handling a felony punishable by death after a child's death from a snakebite, but the extreme penalty meant juries often refused to convict, leading to its repeal in 1968.
Civil liberties groups, such as the American Civil Liberties Union, have on occasion defended the religious freedom of snake handlers against legislative attempts to ban the practice outright, highlighting the complex balance between religious rights and public safety concerns.
High-Profile Cases and Tragedies
The legal implications extend beyond handling itself. In 1992, preacher Glenn Summerford was convicted of attempted murder for allegedly forcing his wife to be bitten by a rattlesnake. More recently, pastors like Jamie Coots, featured in the reality TV series 'Snake Salvation,' faced charges for illegal possession and transportation of venomous snakes before his own death from a snakebite in 2014, a tragic end that garnered widespread media attention.
The Inherent Risks
Unsurprisingly, the handling of venomous snakes carries significant and undeniable risks. Long-term practitioners often display physical signs of their faith, such as atrophied hands or missing fingers from repeated bites. As one pastor succinctly put it, 'Handlers get bitten all the time, and every few years someone dies.'
Over the decades, numerous fatalities have been documented. Estimates vary, but researchers like Ralph Hood and Paul Williamson have recorded over 100 documented deaths from snakebites during religious services since the practice began. These figures include prominent figures like George Went Hensley, who died in 1955, and Jamie Coots in 2014, whose deaths further underscore the perilous nature of this unique religious ritual.
Despite the severe risks to participants, studies indicate that the practice poses virtually no danger to observers. There are no documented cases of a non-handling congregation member being bitten by a serpent during a service, suggesting the risks are confined almost exclusively to those actively engaged in the ritual.
In the Public Eye
The sensational nature of snake handling has long captured the attention of media and popular culture. Numerous films and television programs have explored this unique faith, seeking to understand the motivations and beliefs of its adherents. Documentaries like the 1967 'Holy Ghost People' offer rare glimpses into these often-private communities.
More recently, the 2013 National Geographic Channel series 'Snake Salvation' brought modern snake-handling pastors, including Jamie Coots, into millions of homes. The series offered an intimate look at their lives and ministries, further cementing the image of this intriguing practice in the public imagination, often highlighting the deeply personal and unwavering faith of its followers.
Article
Snake handling in Christianity
Snake handling at the Church of God with Signs Following at Lejunior in Harlan County, Kentucky, 15 September 1946 (NARA). Photo by Russell Lee.
Snake handling, also called serpent handling, is a religious rite observed in a small number of isolated churches, mostly in the United States, usually characterized as rural and part of the Holiness movement. The practice began in the early 20th century in Appalachia and plays only a small part in the church service. Participants are Holiness, or Pentecostals. The beliefs and practices of the movement have been documented in several films and have been the impetus for a number of state laws related to the handling of venomous animals.
History
Gnosticism
In the 2nd century the Ophites reportedly handled snakes during their services, and also worshipped the serpent.
Egyptian monasticism
The Sayings of the Desert Fathers detail an Egyptian monk named Paul, who was said to be able to hold snakes in his hand and cut them open. The account attributes this ability to a special grace from God.
American Christianity
The practice of snake handling first appeared in American Christianity around 1910 and was associated with the ministry of George Went Hensley of Grasshopper Valley in southeastern Tennessee. Hensley's role in initiating the practice has been disputed by academic studies. Kimbrough notes that claims of Hensley being the originator of snake handling are usually found to be unsubstantiated by research, and the origins of the observance are unclear. Hood and Williamson similarly argue that the beginnings of Pentecostal snake-handling rituals cannot be ascribed to a single person, and that the observance arose independently on multiple occasions.
However, historians agree that Hensley's advocacy, leadership, and particularly his personal charisma, were important factors in advancing the Pentecostal snake handling and spreading it throughout the southeast United States. Coverage of Hensley's ministry was influential in prompting various churches to include the practice in their services. The media has focused on popular snake handlers such as Hensley, and the deaths of ministers due to snakebite have received particular attention.
The Church of God with Signs Following
Hensley was a minister of the Church of God, now known as the Church of God (Cleveland), founded by Richard Spurling and A. J. Tomlinson. In 1922, Hensley resigned from the Church of God, citing "trouble in the home"; his resignation marked the zenith of the practice of snake handling in the denomination, with the Church of God disavowing the practice of snake handling during the 1920s.
In the 1930s, he traveled the Southeast resuming his ministry and promoting the practice. If believers truly had the Holy Spirit within them, Hensley argued, they should be able to handle rattlesnakes and any number of other venomous serpents. They should also be able to drink poison and suffer no harm whatsoever. Snake handling as a test or demonstration of faith became popular wherever Hensley traveled and preached in the small towns of Tennessee, Kentucky, the Carolinas, Virginia, Ohio, and Indiana. Sister-churches later sprang up throughout the Appalachian region. In 1943, Hensley and Ramond Hayes, a young adherent of Hensley's teachings, started a church together in 1945, which they named the "Dolly Pond Church of God with Signs Following". Snake-handling churches influenced by Hensley's ministry are broadly known as the Church of God with Signs Following. In July 1955, Hensley died following a snakebite received during a service he was conducting in Altha, Florida.
The Church of Lord Jesus with Signs Following
Serpent-handling in north Alabama and north Georgia originated with James Miller in Sand Mountain, Alabama, at about the same time. Miller apparently developed his belief independently of any knowledge of Hensley's ministry. Whereas Hensley's ministry was trinitarian, the snake-handling churches influenced by Miller's ministry are non-trinitarian, and are broadly known as the Church of Lord Jesus with Signs Following. This version dominates snake-handling churches north of the Appalachians.
Prevalence
Snake handling in Christianity
Each church body is independent and autonomous, and the denominational name is not consistent in all areas. However they are typically some variation of the name "Church of God" (Trinitarian) or "Church of (Lord) Jesus" (Oneness).
The exact membership is unknown, and has recently been estimated as low as 1,000 and as high as 5,000 with possibly fifty to a hundred congregations. According to the Encyclopedia of American Religions, churches "can be found from central Florida to West Virginia and as far west as Columbus, Ohio." The snake-handling sect of beliefs and practices go as far as to cross the border into Western Canada in 2004 to Lethbridge and Edmonton, Alberta.
Most religious snake handlers are still found in the Appalachian Mountains and other parts of the southeastern United States, especially in Alabama, Georgia, Kentucky, North Carolina, South Carolina, Tennessee, Virginia, and West Virginia. In 2001, about 40 small churches practiced snake handling, most of them considered to be Holiness, Pentecostals, or Charismatics. In 2004, there were four snake-handling congregations in the provinces of Alberta and British Columbia, Canada.
Ralph Hood, professor of social psychology and the psychology of religion at the University of Tennessee, who has studied the snake handling movement, indicated in 2003 that the practice is "currently at a fairly low ebb of popularity". A 2013 article by NPR gave a figure of "about 125" churches where snakes are handled, but also indicated that "snake handlers are notoriously private".
Common doctrines
Biblical foundation and "signs following"
Practitioners believe serpent handling dates to antiquity and quote the Gospel of Mark (chapter 16) and the Gospel of Luke to support the practice:
Behold, I give unto you power to tread on serpents and scorpions, and over all the power of the enemy: and nothing shall by any means hurt you.
Churches that practice snake handling and drinking poison as a demonstration of the strength of their faith during worship services frequently describe themselves with the phrase "with sign following"; this is based on a literal interpretation of the following biblical passage which they cite for biblical validation:
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.
These passages are part of the longer ending of Mark which many biblical scholars regard as a later addition to the manuscript tradition and it is noted as such in many modern translations of the Bible, such as the New International Version. However, the longer ending is part of the received text and the canonical status of these passages is rarely disputed.
Another passage from the New Testament used to support snake handlers' beliefs is Acts 28:1–6, which relates that Paul was bitten by a venomous viper and suffered no harm:
And when they were escaped, then they knew that the island was called Melita. And the barbarous people shewed us no little kindness: for they kindled a fire, and received us every one, because of the present rain, and because of the cold. And when Paul had gathered a bundle of sticks, and laid them on the fire, there came a viper out of the heat, and fastened on his hand. And when the barbarians saw the venomous beast hang on his hand, they said among themselves, No doubt this man is a murderer, whom, though he hath escaped the sea, yet vengeance suffereth not to live. And he shook off the beast into the fire, and felt no harm. Howbeit they looked when he should have swollen, or fallen down dead suddenly: but after they had looked a great while, and saw no harm come to him, they changed their minds, and said that he was a god.
Only snake-handling churches interpret these passages as a call to handle serpents, while others dispute these interpretations.
Practices
As in the early days, worshipers are still encouraged to lay hands on the sick, speak in tongues, provide testimony of miracles, and occasionally consume poisons such as strychnine. Worship services usually include singing, praying, speaking in tongues, and preaching. The front of the church, behind the pulpit, is the designated area for handling snakes. Rattlesnakes, cottonmouths, and copperheads (venomous snakes native to North America) are the most common, but even cobras have been used. During the service, believers may approach the front and pick up the snakes, usually raising them into the air and sometimes allowing the snakes to slither on their bodies. Handling the snakes is not compulsory for those attending services. Some believers will also engage in drinking poison (most commonly strychnine) at this time.
Although individual incidents may actually be understood in a variety of ways, those who die from snakebites are never criticized for lack of adequate faith; it is believed that it was simply the deceased's time to die. Bitten believers usually do not seek medical help, but look to God for their healing. They fully believe that adherents need to handle the snakes as a demonstration of their having the Holy Spirit within. Darlene Summerford, when asked how it felt to handle venomous serpents, replied, "It's just knowing you got power over them snakes". And, if they get bitten by the snake, then they lack the true Spirit. Moreover, if they are bitten, then the congregation prays over them. If they die, then God intended for that to happen.
Legal issues
Legality
All Appalachian states except West Virginia outlawed the snake-handling ritual when it first emerged. The states of Alabama, Kentucky, and Tennessee have passed laws against the use of venomous snakes or other reptiles that endangers the lives of others without a permit.
The Kentucky law specifically mentions religious services; in Kentucky snake handling is a misdemeanor and punishable by a $50 to $100 fine.
Snake handling is legal in the state of West Virginia, as the current state constitution does not allow any law to impede upon nor promote a religious practice.
Snake handling was made a felony punishable by death under Georgia law in 1941, following the death of a seven-year-old from a rattlesnake bite. However, the punishment was so severe that juries would refuse to convict, and the law was repealed in 1968.
The American Civil Liberties Union has defended the religious freedom of snake handlers against various attempts to have the practice banned.
Manslaughter and murder
In 1992, Glenn Summerford, a serpent-handling preacher, was convicted of attempted murder of his wife with a rattlesnake, by forcing her to be bitten on two occasions, at their home. During the trial, some members of the congregation sided with Glenn Summerford, and others with his wife, Darlene. Each Summerford accused the other of infidelity, and "backsliding" from their faith by drinking alcohol. Dennis Covington, a journalist who covered the Summerford trial discusses his first-hand, investigative experiences at a snake-handling church in Appalachia, in his book, Salvation on Sand Mountain.
Possession and transportation of venomous snakes
In July 2008, ten people were arrested and 125 venomous snakes were confiscated as part of an undercover sting operation titled "Twice Shy". Pastor Gregory James Coots of the Full Gospel Tabernacle in Jesus' Name (FGTJN) in Middlesboro, Kentucky, was arrested and 74 snakes seized from his home as part of the sting.
Jamie Coots (son of Gregory Coots) was cited in 2013 for illegal possession and transportation of venomous snakes when three rattlesnakes and two copperheads were discovered in his vehicle during a vehicle check in Knoxville, Tennessee. Later in 2013, Coots published an op-ed in The Wall Street Journal making an argument for U.S. Constitutional protection regarding religious freedom, especially freedom to practice the unique variety of religion found in snake-handling churches. Coots died on 15 February 2014 from a snakebite.
Andrew Hamblin, who appeared alongside Jamie Coots in Snake Salvation, was cited for having dangerous wildlife in 2014, but a grand jury declined to indict him.
Risks
Snake handling in Christianity
The handling of venomous snakes has significant risks. Ralph Hood observes, "If you go to any serpent-handling church, you'll see people with atrophied hands, and missing fingers. All the serpent-handling families have suffered such things". Jamie Coots, a pastor who subsequently died from a snakebite, said, "Handlers get bitten all the time, and every few years someone dies".
Various figures for the total number of deaths from snakebite during religious services have been proposed:
• "over 100 documented deaths" (2003) by Ralph Hood. • "around 120" (2005) by Robert Winston. • "about 100 deaths" (2013) by Julia Duin, a journalist who has covered snake handling churches and has written a book on the subject. • "91 documented snake bite deaths" (2015) by Paul Williamson, professor of psychology at Henderson State University and co-author of books with Ralph Hood. • "105 cases that were found in literature."(2015) by Amy Waters.
Another source indicates that 35 people died between 1936 and 1973.
Hood also notes that the practice does not present a danger to observers. There is no documented case of a non-handling member being bitten by a serpent handled by another believer.
Media coverage
Snake handling in Christianity
Snake handling in the Holy Ghost People documentary
A number of films and television programs have been made about religious snake handling.
• Holy Ghost People is a 1967 documentary by Peter Adair. It is about the service of a snake handling Pentecostal community in Scrabble Creek, West Virginia, United States. This documentary has entered the public domain and is available at the Internet Archive. • Heaven Come Down is a 2006 television documentary film about some unusual worship practices of some Pentecostal Christians in Appalachia, including snake handling. • Snake Salvation is a 2013 series produced by the National Geographic Channel, comprising 16 episodes in a reality television format. The show featured two modern snake-handling pastors and their congregations. The show's focus was on Jamie Coots, who subsequently died of a snakebite. The other featured pastor was Andrew Hamblin, pastor of the Tabernacle Church of God in LaFollette, Tennessee. Hamblin, a protégé of Coots, was worshiping at his mentor's church alongside Coots when the fatal snake bite occurred in February 2014. • Them That Follow is a Sundance Film Nominee about a small Church and community that practices this religion. The film stars Walton Goggins. • Alabama Snake is a 2020 HBO documentary which focuses on the 1991 attempted murder of Darlene Summerford by her husband, snake handling pastor Glenn Summerford.
Known snake-handling churches
Snake handling in Christianity
• Old Rock House Holiness Church, Section (sometimes "Old" is omitted or "Rock House" written as a single word)
• Church of the Lord Jesus Christ, Kingston • New River Holiness Church, Enigma • Wades Chapel, Cartersville
• Highway Holiness Church of God, Fort Wayne (sometimes written as "Hi-Way")
• Church of Jesus Christ, Baxter • Crockett Saylor Pentecostal Church, Crockett • East London Holiness Church, London • Free Pentecostal House of Prayer, Gray • Full Gospel Tabernacle in Jesus Name, Middlesboro • Mossie Simpson Pentecostal Church, Jenson
• Unnamed church, Marshall
• Holiness Church of God in Jesus Name, Greenville
• Apostolic Church of God of the Lord Jesus, Greeneville • Cobb Creek Church of God, Thomasville • Edwina Church of God in Jesus Name, Del Rio • Holiness Church of God in Jesus Name, Carson Springs • House of Prayer in Jesus Name, Morristown • Tabernacle Church of God, LaFollette
• Arthurs Chapel, Rose Hill
• Church of the Lord Jesus, Jolo • House of the Lord Jesus, Matoaka • House of the Lord Jesus, Squire • Lord Jesus Temple, Mile Branch
Notable deaths
Snake handling in Christianity
• The first report of a death from a serpent bite occurred in 1922 at the Church of God Evangel. • In 1955, George Went Hensley, the founder of modern snake handling in the Appalachian Mountains, died after being bitten by a rattlesnake during a service in Altha, Florida. • In 1961, Columbia Chafin Hagerman died after being bitten by a timber rattlesnake during a service at the Church of the Lord Jesus, Jolo, West Virginia. • In 1967, Jean Saylor, wife of a snake-handling preacher, died after being bitten by a rattlesnake in Bell County, Kentucky. • In 1982, Rev John Holbrook died after being bitten by a rattlesnake during a service in Oceana, WV. • In 1983, Mack Ray Wolford died after being bitten by a timber rattlesnake during a service at the Lord Jesus Temple in Mile Branch, near Iaeger, West Virginia. • In 1995, Melinda Brown of Parrottsville, Tennessee, died after being bitten by a timber rattlesnake during a service at the Full Gospel Tabernacle in Jesus Name in Middlesboro, Kentucky. • In 1995, Kale Saylor (husband of Jean), a Pentecostal preacher, died after being bitten by a rattlesnake during a service at Crockett Saylor Pentecostal Church in Crockett, Kentucky. • In 1997, Daril Colins died after being bitten by a snake during a service in Bell County, Kentucky. • In 1998, John Wayne "Punkin" Brown (husband of Melinda), a snake-handling evangelist, died after being bitten by a timber rattlesnake during a service at the Rock House Holiness Church in rural northeastern Alabama. • In 2004, Dwayne Long, a Pentecostal pastor, died after being bitten by a rattlesnake during a service in Rose Hill, Lee County, Virginia. • In 2006, Linda Long died after being bitten by a timber rattlesnake during a service at East London Holiness Church, London, Kentucky. • In 2012, Mark Randall "Mack" Wolford (son of Mack), a Pentecostal pastor, died after being bitten by a timber rattlesnake while officiating at an outdoor service at Panther Wildlife Management Area, West Virginia. • In 2014, Jamie Coots died after being bitten by a timber rattlesnake during a service at the Full Gospel Tabernacle in Jesus Name in Middlesboro, Kentucky. Coots starred in the TV series Snake Salvation and his death was widely reported. • In 2015, John Brock died after being bitten by a rattlesnake during a service at Mossie Simpson Pentecostal Church in Jenson, Kentucky.
In popular culture
Snake handling in Christianity
• In the 1992 film Guncrazy, Billy Drago plays a small-town preacher who utilizes live snakes in his sermons. • In 2013, during the fourth season of FX's Justified, actor Joseph Mazzello played Preacher Billy, a fearless snake handler, who hosted tent revivals in Harlan County, Kentucky. • Gospel singer Wendy Bagwell's song "Here Come the Rattlesnakes" describes his Gospel band, Wendy Bagwell and the Sunliters, performing in a small, remote Kentucky church that practiced rattlesnake handling. • In the third episode of the fourth season of The Simpsons, "Homer the Heretic", Homer invites bartender Moe Szyslak to join his religion, to which Moe replies: "Sorry, Homer. I was born a snake handler, and I'll die a snake handler." whilst revealing hands covered in bites, bruises and adhesive bandages. • In the ninth episode of the seventh season of The X-Files, "Signs and Wonders", Scully and Mulder investigate the death of a young man who used to be a member of a serpent-handling church. • In the fifth episode of the third season of The Righteous Gemstones, Peter Montgomery is shown using this practice in the church where he preaches. • In the novel Motheater, the accompanying main character Motheater or Esther grows up and references her father as the pastor of a snake-handling church.