Drinking Deadly Things in Appalachian Pentecostalism

Drinking Deadly Things in Appalachian Pentecostalism

Drinking poison, typically strychnine dissolved in water, is one of the lesser-practiced but highly symbolic signs of faith among certain Appalachian Holiness and Pentecostal groups. Like serpent handling, this ritual stems from a literal interpretation of Mark 16:17-18, where it is said believers “if they drink any deadly thing, it shall not hurt them.” This practice is deeply embedded in the Appalachian tradition of Pentecostalism and reflects a profound commitment to divine protection and supernatural power.

Historical and Theological Background

The custom is less widespread than other Pentecostal practices but is carried out in select churches that embrace the full “five signs.” The ingestion of poison symbolizes ultimate trust in God’s protection and a demonstration of faith that God’s power can shield believers from physical harm. As with serpent handling, this act is not undertaken lightly but is seen as a spiritual test and visible manifestation of the Holy Spirit in the worshiper’s life.

Historically, the drinking of poison was popularized in the early 20th century alongside serpent handling by figures such as George Went Hensley and other Appalachian revivalists, who linked these risky practices to biblical mandates and Pentecostal doctrinal emphases on the Holy Spirit’s gifts. The practice quickly became a hallmark of Appalachian Pentecostal identity, linked closely to a narrative of God’s authority over death and evil.

Contemporary Practice and Variation

During worship services where poison drinking occurs, congregants often imbibe a small amount of strychnine mixed in water or another clear liquid, typically in a communal or ritualized setting. It is accompanied by fervent prayer, testimony, and other charismatic worship elements like speaking in tongues and laying on of hands.

The reaction to this practice varies even within the Pentecostal community. Some adherents strictly refuse medical intervention when reacting to poison ingestion or snake bites, believing any negative effect is a test of faith or God’s will. Others have begun accepting medical treatment, balancing faith with practical concerns about health.

Risks and Public Perception

Due to its inherent danger, this practice is highly controversial and increasingly rare. Fatalities have been recorded historically, which has led to legal scrutiny and intense media focus on Pentecostal snake handling and poison drinking. Nonetheless, practitioners stress that these rites are rooted in biblical obedience and are vital to their spiritual integrity.

While less common than serpent handling, poison drinking remains a powerful ritual within certain Appalachian Holiness churches, representing unwavering faith, a connection to Pentecostal heritage, and the community’s shared religious identity rooted in Mark 16’s signs.

The thesis “These Signs Shall Follow: Endangered Pentecostal Practices in Appalachia” by Melanie Rae Harsha documents and analyzes a set of Pentecostal and Holiness practices—some common, others regionally endangered—particularly in Appalachian communities.

Here is a complete list of the practices discussed throughout the final draft:

Core Pentecostal “Five Signs” from Mark 16

Harsha’s thesis centers on these five practices (often called signs following):

1. Casting out devils — exorcism or prayer to cast out evil spirits.

2. Speaking with new tongues — glossolalia, or speaking in unknown languages (central to receiving the Holy Ghost).

3. Taking up serpents — literal serpent handling (practiced by certain Appalachian Holiness churches).

4. Drinking deadly things — voluntary drinking of poison (most often strychnine).

5. Laying hands on the sick — faith healing and anointing with oil for recovery.