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contentious because of
Hensley's frequent unemployment and poor treatment of Irene. He found intermittent work, including bricklaying, but Irene's family had to help support them; her mother provided the family with clothing. After seven years of marriage, Irene left Hensley and returned to her family, although later she returned to Hensley and reconciled with him. One of their sons recalled that Irene was much more religious than Hensley, whom he claims only spoke about spiritual matters if there were church leaders present. Hensley was again separated from Irene around 1941. The cause of the estrangement is unknown, although one of their sons claimed that she threatened to have him arrested. She reconciled with him after he promised to find steady employment, and they returned to Pineville with their children. Hensley wanted to put their children in an orphanage so Irene could travel with him, but she refused. After a visit from her sister, Irene again left him; she and her children went to live with Hensley's children from his first marriage. A divorce was granted in 1943. Irene later died of complications following surgery for a
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222:. His services ranged from small meetings held in houses to large gatherings that drew media attention and hundreds of attendees. Although he conducted many services, he made little money, and he was arrested for violating laws against snake handling at least twice. During his ministry, Hensley claimed to have been bitten by many snakes without ill effect, and toward the end of his career, he estimated that he had survived more than 400 bites. In 1955, while conducting a service in Florida, he was bitten by a snake and became violently ill. He refused to seek medical attention and died the following day. Despite his personal failings, he convinced many residents of rural Appalachia that snake handling was commanded by God, and his followers continued the practice after his death. Although snake handling developed independently in several Pentecostal ministries, Hensley is generally credited with spreading the custom in the Southeastern United States.
537:. He conducted the meetings without snakes for three weeks, before procuring a 5-foot (1.5 m) snake and bringing it to a Sunday afternoon service on July 24. Several dozen people gathered at an abandoned blacksmith shop for the observance. During the service, Hensley loudly delivered a sermon on the topic of faith. He removed the snake from the lard can in which it was stored, wrapped it around his neck, and rubbed it on his face. He walked around the audience while preaching and then returned the snake to the can. As he placed the snake into the can, it bit him on his wrist. After a few minutes, Hensley became visibly ill, experiencing severe pain, a discolored arm, and
437:, in late April. During a service in Barrow, a young agricultural worker was bitten by a snake and became ill. Hensley spoke to reporters and claimed that the man was bitten because he was "not quite ready for the demonstrations of the power". He predicted that the young man would miraculously recover, but the man died. This was the first death by snakebite to occur at one of Hensley's services. He conducted the man's funeral and left the area for fear of prosecution. His conduct was condemned by a local newspaper.
525:. After Hensley spoke with her, she accepted the doctrine of snake handling. He soon proposed marriage, which she accepted. They lived in the Soddy-Daisy area for several months. Although he had hoped that she would travel with him and read Bible passages during his services, she left him after less than a year of marriage, and their union was soon dissolved. In 1951, Hensley married Sally Norman in Chattanooga. After their wedding, she traveled with him as he ministered in Tennessee and Kentucky.
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and the origins of the observance are unclear. Hood and
Williamson argue that the beginnings of Pentecostal snake handling rites cannot be ascribed to a single person, and that the observance arose independently on multiple occasions. There is no doubt among historians, however, that Hensley helped spread Pentecostal snake handling throughout the Southeast, and that media coverage of Hensley's ministry was influential in prompting various churches to include the practice in their services.
349:. Many were from Holiness Pentecostal backgrounds, but unfamiliar with the snake-handling practice. Hensley's sister Bertha, who lived in Ohio, was also a licensed minister with the Church of God. In 1922, he conducted services with her in Ohio. Around that time, more articles documenting his ministry were published in the denomination's newsletter, and by the early 1920s snakes were regularly handled in Church of God services.
195:) in 1915. After traveling through Tennessee for several years conducting Church of God-sanctioned services, he resigned from the denomination in 1922. Hensley was married four times and fathered thirteen children. He had many conflicts with his family members because of his drunkenness, frequent travels, and inability to earn steady income, factors cited by his first three wives as reasons for their divorces.
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the church was bitten by a snake and died. The members of the church continued to handle snakes at services, including at the funeral of the man who died from snakebite. The man's death was viewed as ordained by God to test the faith of the congregants, and to demonstrate to non-believers that the snakes they handled were, in fact, dangerous. That year, Hensley was arrested for snake handling in
33:
401:, after a religious layman, who had seen Hensley handle snakes in Chattanooga, entreated him to come to the area. He returned to ministry and built the Pineville Church of God. Hensley established the church himself and characterized it as a "free Pentecostal" church. He continued to move frequently, a practice which Thomas Burton of
606:, as Christians have traditionally interpreted the verses. By handling snakes, he saw himself as part of a continuing tradition that originated in a New Testament injunction. He upheld the ability to handle venomous snakes without harm as proof of salvation and evidence of steadfast faith, linking the practice to
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In 1946, Hensley married for the third time, but his wife, Inez
Hutcheson, left him after less than a year of marriage. After their separation, Hensley began to preach in Chattanooga. During services, he began asserting that he had been miraculously healed after being paralyzed for a year following a
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in
Virginia. Hensley later recalled that he began to doubt his salvation and withdrew to a nearby hill to pray and seek God's will. In a 1947 newspaper interview, he claimed to have seen a snake while walking on the hill. He said that he knelt in prayer, took hold of it, then brought it to his church
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Media coverage of the movement has focused on popular leaders, such as
Hensley, and the deaths of ministers by snakebite have received particular attention. Practitioners of snake handling continue to view Hensley as a great man. Kimbrough recorded a discussion with an advocate of snake handling who
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Many writers have attempted to designate one person, often
Hensley, as the progenitor of Appalachian religious snake handling. Although these writers have emphasized Hensley's role in propagating the practice, Kimbrough notes that claims that he originated it are usually unsubstantiated by research,
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After arriving in Ohio, Hensley returned to his personal ministry and held services in the area. Because he was illiterate, Bertha would read passages from the Bible during services, after which
Hensley would deliver a sermon on a theme drawn from the verses. He also frequently preached on the topic
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Hensley was the father of eight children with his first wife, Amanda. They separated in 1922. One of their children claimed that the separation occurred after an incident in which
Hensley became drunk and fought a neighbor. Amanda left the area and found work in a Chattanooga hosiery mill, but soon
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In 1943, Raymond Hayes, a young adherent of
Hensley's teachings, arrived in the Ooltewah area and began successfully preaching about snake handling. Hensley and Hayes started a church together in 1945, which they named the "Dolly Pond Church of God with Signs Following". Later in 1945, a member of
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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. He separated from Amanda around this time, possibly owing to his temper or drunkenness. Arrested on moonshine-related charges in
492:
Hensley continued to travel around
Tennessee, receiving a mixed reception from those who were aware of his past. Some who knew him were willing to forgive him and welcome him back in a ministerial role, but he remained estranged from most of his family. His son Roscoe saw him preach in 1944. The
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constructing roads, but the guards found him likable and gave him other assignments. After being sent to a nearby well for water, Hensley fled and evaded recapture, possibly by hiding in the mountains near his sister's farm in Ooltewah. While a fugitive, he may have been arrested and released on
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band played. He was buried two days after his death at a cemetery 2 miles (3.2 km) from the blacksmith shop where he was bitten. After the funeral, some of the congregants met and declared their intention to continue handling snakes. Sally resolved to continue spreading her late husband's
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broke out at the start of his ministry, a claim considered dubious by historians. At first, the Church of God did not object to his snake-handling services, and, in 1914, he held a snake-handling meeting with a Church of God bishop in Cleveland, Tennessee. The next year, Hensley applied to be
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Hensley had five children with his second wife, Irene. She was from a prosperous Lutheran family of German descent but believed that she was suffering a curse. She and her family had hoped that Hensley could free her from the curse, but ultimately felt that he was unable to. The marriage was
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Sheriff. One eyewitness claimed that Hensley attributed his suffering to the congregation's lack of faith, although his wife Sally stated that she believed it was the will of God. Hensley died early the next morning. Calhoun County Judge Hannah Gaskin ruled his death a suicide.
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Hensley traveled to Ohio to bring one of his sons to live with a sister of Irene while attending school. Hensley then returned to Pineville, where he worked as a railroad conductor and pastored the East Pineville Church of God. He was arrested for handling snakes and moved to
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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.
326:, a Pentecostal teaching that referred to an additional spiritual experience after conversion. His ministry was often mentioned in Church of God newsletters, and his wife Amanda contributed an article about him. In the 1910s, Hensley is thought to have led churches in
704:, p. 117: In 1914, the Church of God had around 4,000 members. By 1922, it had grown to 23,000 members. Hill, Hood, and Williamson speculate that the Church of God disavowed snake handling in an attempt to draw more middle-class Christians to their denomination.
477:, after separating from Irene. After a brief stay in Pineville, Hensley returned to Ooltewah in 1943. There he stayed with family members and held religious services. Snake handling had lost popularity since the late 1920s and groups that promoted
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coal-mining accident. Kimbrough disputes his claim, noting that there is no one-year gap in the records of Hensley moving or actively ministering. Hensley continued to live in Chattanooga until the early 1950s; he moved to
417:, 500 people attended an event, although that service was thrown into disarray after a boy in the audience killed one of the snakes. In 1936, Hensley built a house on the back of a trailer truck and drove to
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licensed as a Church of God minister, but required his wife's assistance to complete the paperwork owing to his illiteracy. He had memorized some Bible verses but also stated that he received divine
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Hood, Ralph W.; Williamson, William Paul (December 2004). "Differential Maintenance and Growth of Religious Organizations Based upon High-Cost Behaviors: Serpent Handling within the Church of God".
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Hensley's theology, with the exception of his snake handling, was typical of other fundamentalist Pentecostal churches. His teachings on personal holiness bore a resemblance to doctrines of the
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Hensley was initially content following his experience at the Church of God, but he began to question whether he was living a sufficiently righteous life. He became fixated on a passage in the
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dismissed Hensley's personal failings as slanderous fabrications. His advocacy, leadership and in particular his personal charisma were important factors in the advancement of the movement.
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Hensley's first experience with snake handling occurred between 1908 and 1914, after which he held snake-handling services in parts of rural Tennessee. His supporters later asserted that a
301:): "And these signs shall follow them that believe; In my name ... They shall take up serpents", which suggests that Christians might take up "serpents" without injury. Psychologists
187:, teaching a form of Pentecostalism that emphasized strict personal holiness and frequent contact with venomous snakes. Although illiterate, he became a licensed minister of the
646:, p. 4: Establishing details of Hensley's life, particularly his early years, is difficult for historians because oral history is the only source for many of its aspects.
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while speaking. After being licensed, Hensley held Church of God services throughout Tennessee, including revival services at church general assemblies. He preached about the
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489:. He was given a $ 50 fine, which he refused to pay even when threatened with a workhouse sentence. He was released after members of his church appealed to authorities.
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610:. To him, snake handling was a modern-day confirmation of God's power to supernaturally deliver people from harm. He often cast snakes as a representation of the
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and W. Paul Williamson, as well as one of Hensley's children, have proposed that his preoccupation with this verse arose from a childhood memory of witnessing
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and interpreted the legal difficulties he encountered as religious persecution. He labeled those who rejected the observance of snake handling "unbelievers".
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church in Ohio in 1926, Hensley met Irene Klunzinger. He married her in 1927, although he was about 25 years her senior. After the wedding, they moved to
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tradition. In his sermons he condemned a number of practices as sinful, including gambling, consuming alcohol, wearing lipstick, and playing baseball.
390:, near one of Hensley's brothers. There Hensley found employment at a coal mine and Irene gave birth to their first child. They later moved to nearby
453:
1954:
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Hensley left the Baptist church in 1901, the year he married Amanda Winniger. The couple moved to her brother's 400-acre (160 ha) farm in
242:, in 1880, the year historian David Kimbrough argues Hensley was born. One of 13 children, Hensley lived in Tennessee in Hawkins County and
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1979:
362:, when alcohol production and consumption were illegal in the U.S.) In lieu of jail time, he was permitted to serve the sentence at the
1984:
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Hensley was short, normally soft-spoken, and friendly with churchgoers. Most attendees at his services were miners or farmers from the
168:, Hensley experienced a religious conversion around 1910: on the basis of his interpretation of scripture, he came to believe that the
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service in Ooltewah, led by an evangelist's teenage son. He forsook alcohol, tobacco, and friendships with those he deemed "worldly".
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602:). He interpreted the passage as a command, rather than an observation of events that occurred in the lives of some
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413:, while Hensley performed snake-handling services in the area. He successfully drew crowds to his preaching. In
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had become popular. Various churches in the area barred those who practiced snake handling from membership.
692:, p. 154 & 220: Bertha did not handle snakes, although she did allow the practice in her services.
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era and sentenced to a term in a workhouse, from which he escaped and fled the state. Hensley traveled to
183:, before settling in Tennessee shortly after his birth. Following his conversion, he traveled through the
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became ill and bedridden. Hensley's sister and brother-in-law traveled to Chattanooga to care for her.
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250:, in the 1890s, and there he witnessed an elderly woman handle a snake during a revival service at a
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214:, though he and his family rarely stayed long in one location. He established churches, known as the
716:, p. 46: At that time, Hensley claimed to have survived 200 snake bites, with rare ill effects.
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518:. Hensley attended the wake and visited his children, but departed without them and did not return.
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or to Irene's aunt, who she believed to be a witch. Kimbrough suggests that Irene may have been
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756:, pp. 96, 101, 104 & 133: According to one of Hensley's sons, a local zoo provided an
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Hensley met Inez Hutcheson, a widow with ten children, in 1946 while performing a service in
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younger Hensley was also a pastor by then, but had never seen his father conduct a service.
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1923, he was sentenced to four months in jail and fined $ 100. (This occurred during the
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Leonard, Bill J. (1999). "The Bible and Serpent Handling". In Williams, Peter W. (ed.).
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during this period. He remained in Ohio for several years, divorcing Amanda in 1926.
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1801:
Them That Believe: The Power and Meaning of the Christian Serpent-handling Tradition
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Hensley's relatives traveled from Tennessee to Florida for his funeral, at which a
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mines, helped in his brother-in-law's lumber business, and was involved in making
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teachings, saying after the incident that she had not lost "an ounce of faith".
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unrelated charges. He ultimately fled Tennessee to his sister's house in Ohio.
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and told the congregation to also prove their salvation by holding the snake.
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attributes to "wanderlust". In July 1935, Irene gave birth to a child in
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1803:. Berkeley and Los Angeles, California: University of California Press.
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that the experience happened in 1913, but two years later, he told the
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Hensley lived in Tennessee until at least late 1941. He then moved to
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camp. His mother and sisters were very religious, and he was reared a
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The 17th and 18th verses in chapter 16 of the Gospel of Mark, the
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Hill, Peter C.; Hood, Ralph W.; Williamson, William Paul (2005).
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In early July 1955, Hensley began a series of meetings near
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Hensley was part of a large family that had moved between
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732:, p. 48 & 197: The curse has been attributed to
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to hold revival services. By March 1936, he had reached
1736:. Knoxville, Tennessee: University of Tennessee Press.
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BC staff (July 26, 1955). "Snake Death Ruled Suicide".
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Taking Up Serpents: Snake Handlers of Eastern Kentucky
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at the Pentecostal Church of God, September 15, 1946 (
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minister best known for popularizing the practice of
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commanded all Christians to handle venomous snakes.
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594:(he also drank poison in some services, including
1935:Deaths due to animal attacks in the United States
1799:Hood, Ralph W.; Williamson, William Paul (2008).
37:George Went Hensley a short time before his death
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1859:
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156:(May 2, 1881 – July 25, 1955) was an American
1841:Perspectives on American Religion and Culture
463:National Archives and Records Administration
1868:. Hendersonville, North Carolina. p. 3
1862:"Faith Remains Despite Fatal Bite of Chief"
1822:. Macon, Georgia: Mercer University Press.
1537:Bakersfield Californian & July 26, 1955
1845:. Malden, Massachusetts: Wiley-Blackwell.
1753:The Psychology of Religious Fundamentalism
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658:, p. 192: In 1936, Hensley told the
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457:Snake handling service held in Lejunior,
409:, and a month later, they were living in
397:In 1932, Hensley and his family moved to
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588:"longer ending" of disputed authenticity
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1716:. Bakersfield, Kern County, California.
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670:that it occurred in 1910. In 1945, the
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1755:. New York, New York: Guilford Press.
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230:Hensley told his children he was from
1955:People from Hawkins County, Tennessee
1723:The History of the Synoptic Tradition
449:Ministry in Tennessee and final years
394:, where she bore their second child.
198:Hensley was arrested in Tennessee on
60:
676:reported that it took place in 1910.
234:and that his family's roots were in
13:
1980:People from Scott County, Virginia
1860:Times–News staff (July 27, 1955).
353:Resignation and return to ministry
279:Holiness Pentecostal Church of God
246:in the 1880s. His family lived in
238:. In reality, his family lived in
216:Church of God with Signs Following
107:Church of God with Signs Following
14:
2006:
1985:People from Washingtonville, Ohio
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1965:Religious leaders from Tennessee
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1975:People from Ooltewah, Tennessee
1970:Religious leaders from Virginia
758:Eastern Diamondback Rattlesnake
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403:East Tennessee State University
366:. He was initially placed on a
1602:Hill, Hood and Williamson 2005
1153:Hill, Hood and Williamson 2005
974:Hill, Hood and Williamson 2005
932:Hill, Hood and Williamson 2005
702:Hill, Hood and Williamson 2005
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1:
1725:. Oxford, England: Blackwell.
1705:
501:, in the early to mid-1950s.
225:
16:American Pentecostal minister
1818:Kimbrough, David L. (2002).
1772:Review of Religious Research
433:, before traveling north to
202:-related charges during the
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1950:Pentecostals from Tennessee
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557:
284:
10:
2011:
1960:Christianity in Appalachia
1940:Churches of God Christians
1733:Serpent-handling Believers
1730:Burton, Thomas G. (1993).
324:Baptism of the Holy Spirit
185:Southeastern United States
1990:People from Malvern, Ohio
1945:Deaths due to snake bites
1721:Bultmann, Rudolf (1963).
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240:Hawkins County, Tennessee
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1685:Hood and Williamson 2008
1658:Hood and Williamson 2008
1619:Hood and Williamson 2008
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1129:Hood and Williamson 2008
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1040:Hood and Williamson 2008
1028:Hood and Williamson 2008
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1001:Hood and Williamson 2008
947:Hood and Williamson 2008
915:Hood and Williamson 2004
903:Hood and Williamson 2008
864:Hood and Williamson 2008
775:
690:Hood and Williamson 2004
528:
407:Pennington Gap, Virginia
1714:Bakersfield Californian
667:St. Louis Post-Dispatch
459:Harlan County, Kentucky
382:While ministering at a
248:Big Stone Gap, Virginia
147:8 by Amanda, 5 by Irene
87:Calhoun County, Florida
67:Calhoun County, Florida
1995:Snake handling pastors
673:Chattanooga Free Press
574:
523:Soddy-Daisy, Tennessee
487:Chattanooga, Tennessee
470:
435:Barrow County, Georgia
50:Scott County, Virginia
1549:Times–News staff 1955
661:Tampa Morning Tribune
592:miraculous activities
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456:
431:Bloomingdale, Florida
411:St. Charles, Virginia
388:Washingtonville, Ohio
343:Appalachian Mountains
443:Knoxville, Tennessee
364:Silverdale workhouse
336:Birchwood, Tennessee
332:Cleveland, Tennessee
193:Cleveland, Tennessee
164:. A native of rural
1904:George Went Hensley
1575:, pp. 284–286.
766:timber rattlesnakes
752:, p. 57 &
728:, p. 44 &
688:, p. 45 &
608:speaking in tongues
475:Evansville, Indiana
399:Pineville, Kentucky
218:, in Tennessee and
154:George Went Hensley
74:Cause of death
25:George Went Hensley
471:
334:), Cleveland, and
328:Grasshopper Valley
277:while attending a
1852:978-1-57718-118-7
1829:978-0-86554-798-8
1810:978-0-520-25587-6
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212:revival services
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1908:Find a Grave
1870:. Retrieved
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1699:, p. 6.
1692:
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136:Sally Norman
18:
1930:1955 deaths
1925:1881 births
1872:February 2,
1491:Burton 1993
1448:Burton 1993
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1172:Burton 1993
891:Burton 1993
837:Burton 1993
762:Copperheads
750:Burton 1993
726:Burton 1993
714:Burton 1993
686:Burton 1993
539:hematemesis
467:Russell Lee
465:, photo by
252:coal mining
204:Prohibition
158:Pentecostal
46:May 2, 1881
1919:Categories
1866:Times–News
1706:References
596:strychnine
368:chain gang
320:revelation
275:conversion
226:Early life
166:Appalachia
95:Evangelist
92:Occupation
78:Snake bite
738:epileptic
271:moonshine
200:moonshine
177:Tennessee
631:Endnotes
604:Apostles
558:Theology
297::17–18,
285:Ministry
263:Ooltewah
220:Kentucky
181:Virginia
144:Children
1792:3512230
734:gypsies
419:Florida
315:revival
295:Mark 16
256:Baptist
121:Spouses
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618:Legacy
516:goiter
1788:JSTOR
776:Notes
612:Devil
581:(KJV)
529:Death
423:Tampa
1874:2012
1847:ISBN
1824:ISBN
1805:ISBN
1757:ISBN
1738:ISBN
764:and
598:and
208:Ohio
179:and
57:Died
43:Born
1906:at
1780:doi
375:of
299:KJV
267:ore
1921::
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