Mark 16:17-18 King James Version (KJV) 17 And these signs shall follow them that believe; In my name shall they cast out devils; they shall speak with new tongues; 18 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.
Snake-Handling Christians to Star in 'Snake Salvation' Reality Show By _Nicola Menzie_ (http://www.christianpost.com/author/nicola-menzie/) August 9, 2013|2:37 pm With TV shows like "_Pastors' Wives_ (http://www.christianpost.com/news/sisterhood-reality-show-to-highlight-lives-of-preachers-wives-86002/) ," "_Preachers' Daughters_ (http://www.christianpost.com/news/preachers-daughters-cast-reveals-reason-for-reality-tv-show-91731/) " and "_Preachers of L.A._ (http://www.christianpost.com/news/bishop-noel-jones-preachers-of-la-is-not-an-ev angelical-tool-99724/) ," paving the way, viewers might not be too surprised to hear that next on the platter of religion-themed reality-based offerings is a program titled "Snake Salvation" about — you guessed it — Christians who worship using venomous snakes. But this program is unlikely to feature any glamour or glitz, as its stars are far from the comforts of suburbia and the fast pace of city life. The new program, scheduled to air in September on the National Geographic Channel, takes a look at the lives and deadly worship practices of Pentecostal Pastors Andrew Hamblin of Tabernacle Church of God in LaFollette, Tenn., and Jamie Coots of Full Gospel Tabernacle in Jesus Name church of Middlesboro, Ky. Coots is reportedly a mentor to Hamblin, 22. As described by the National Geographic Channel: "Jamie Coots and Andrew Hamblin struggle to keep an over-100-year-old tradition alive: the practice of handling deadly snakes in church. Jamie and Andrew believe in a Bible passage that suggests a poisonous snakebite will not harm them as long as they are anointed by God's power. If they don't practice the ritual of snake handling, they believe they are destined for hell. Hunting the surrounding mountains for deadly serpents and maintaining their church's snake collection is a way of life for both men. The pastors must frequently battle the law, a disapproving society, and even at times their own families to keep their way of life alive." The Bible passage that Coots, Hamblin and other Christians of the Signs Following Holiness communities take their cue from is found in the King James Version of Mark 16:17-18. Snake handlers believe the New Testament passage includes a command or prophecy from Jesus that his followers "shall take up serpents" without fear of harm. Those who practice this form of worship insist believers must be under God's anointing, or led by the Holy Spirit, if they choose to handle snakes during services. "My job as pastor is to kindly keep myself and my flock in line, and to do what we feel is right according to the word of God," Coots explained in a press release. "To me it's as much a commandment from God when He said 'they shall take up serpents,' as it was when he said 'thou shall not commit adultery.'" Coots and his snake-handling church was the focus of a Nat Geo Wild program in 2012: As for Hamblin, who is struggling to financially support his wife and their five children, he hopes to attract younger Christians to his church who are curious about the more than 100-year-old tradition. "I've got something in my soul greater than anything," the 22-year-old shared. "If I lost my wife to it, if I lost my children, God in heaven forbid I ever do, when my children get old enough to handle them … it would take all I had in me, because I love my wife. I love my kids. But it'd still be the word of God and I'd still have to do it." Hamblin was featured on CNN last year after the death of a snake-handling pastor: Although critics have insisted that nowhere in the Bible are Christians commanded or encouraged to handle poisonous snakes and that Mark 16:17-18 is to be interpreted spiritually, the dangerous practice has grown since its start in the late 1900s. It is more common in Appalachian states like Alabama, West Virginia and South Carolina, but is also practiced illegally elsewhere. Ralph Hood, considered the foremost expert on snake-handling Christians, told The Christian Post Thursday that "Snake Salvation" was unique but not widely supported by members of the signs community. "The issue is complex, in that many churches refuse to allow cameras, video, etc.," said Hood. "However, with the emergence of reality shows there is temptation to allow cameras in service(s). As for handlers, the money is good." The University of Tennessee at Chattanooga Psychology of Religion professor, who has studied snake handlers for over 25 years, added that some Christians view the involvement of money as "selling the gospel." "However, those that do such as Jamie Coots and Andrew Hamblin can also see this as a means of spreading the gospel to more persons and of correcting misconceptions about handlers," said Hood. Matthew Testa, executive producer for "Snake Salvation," pointed to the legal aspect of the practice of handling poisonous snakes. "Jamie and Andrew take huge risks in practicing their faith, not just in terms of the danger posed by the venomous serpents they handle, but also from law enforcement," said Testa. "But they firmly believe they are commanded by the Bible to take up serpents as a sign to non-believers, and feel strongly they are exercising their religious freedom as guaranteed by the Constitution. They often say, 'God's law trumps the law of man.' " The Christian Post, prompted by the _death_ (http://www.christianpost.com/news/snake-handling-w-va-pastor-dies-after-poisonous-bite-during-sunday-servic e-75769) of a snake-handling minister from West Virginia, took an in-depth look last year at the worship tradition, which sometimes includes participants ingesting poison. The report, titled _"Snake-Handling Christians: Faith, Prophecy and Obedience,"_ (http://www.christianpost.com/news/snake-handling-christians-faith-prophecy-and-obedience-75985/) cited experts who suggested that there were as many as 1,000 serpent-handling Christians from about 125 churches scattered throughout Appalachia. Hood, the Tennessee professor who has studied the signs community extensively, said at the time that the tradition's growth is not always consistent. "But it's clear that the serpent-handling tradition is now coming back again – it tends to wax and wane," he said. "But we have a lot of younger handlers now beginning to attract a following. My guess is that the tradition is on a pattern of growth once again." "Snake Salvation" premieres Tuesday September 10, at 9 p.m. ET on the _National Geographic Channel_ (http://channel.nationalgeographic.com/channel/snake-salvation/) . Other religion-based reality shows developed by the network include "Polygamy USA," "Amish: Out of Order" and "American Colony: Meet the Hutterites." ------------------------------------------------------ Mark 16 >From Wikipedia Mark 16 is the final chapter of the _Gospel of Mark_ (http://en.wikipedia.org/wiki/Gospel_of_Mark) in the _New Testament_ (http://en.wikipedia.org/wiki/New_Testament) of the _Christian_ (http://en.wikipedia.org/wiki/Christian) _Bible_ (http://en.wikipedia.org/wiki/Bible) . It begins with the discovery of the _empty tomb_ (http://en.wikipedia.org/wiki/Empty_tomb) by _Mary Magdalene_ (http://en.wikipedia.org/wiki/Mary_Magdalene) , _Mary the mother of James_ (http://en.wikipedia.org/wiki/Mary_(mother_of_James_the_Less)) , and _Salome_ (http://en.wikipedia.org/wiki/Salome_(disciple)) . There they encounter a man dressed in white who announces the _Resurrection of Jesus_ (http://en.wikipedia.org/wiki/Resurrection_of_Jesus) . Verse 8 ends with the women fleeing from the empty tomb, and saying "nothing to anyone, because they were afraid." Many scholars take 16:8 as the original ending and believe the longer ending (_16:9-20_ (http://bibref.hebtools.com/?book=%20Mark&verse=16:9-20&src=31) ) was written later by someone else as a summary of Jesus' _resurrection appearances_ (http://en.wikipedia.org/wiki/Resurrection_appearances_of_Jesus) and several miracles performed by Christians. In this 12-verse passage, the author refers to Jesus' appearances to Mary Magdalene, two disciples, and then the Eleven (the _Twelve Apostles_ (http://en.wikipedia.org/wiki/Twelve_Apostles) minus Judas). The text concludes with the _Great Commission_ (http://en.wikipedia.org/wiki/Great_Commission) , declaring that believers that have been _baptized_ (http://en.wikipedia.org/wiki/Baptized) will be _saved_ (http://en.wikipedia.org/wiki/Christian_salvation) while nonbelievers will be condemned, and pictures Jesus _taken to Heaven_ (http://en.wikipedia.org/wiki/Ascension_of_Christ) and _sitting_ (http://en.wikipedia.org/wiki/Session_of_Christ) at the _Right Hand of God_ (http://en.wikipedia.org/wiki/Right_Hand_of_God) ._[1]_ (http://en.wikipedia.org/wiki/Mark_16#cite_note-ActJTomb-1) Most scholars, following the approach of the textual critic _Bruce Metzger_ (http://en.wikipedia.org/wiki/Bruce_M._Metzger) , hold the view that verses 9-20 were not part of the original text._[1]_ (http://en.wikipedia.org/wiki/Mark_16#cite_note-ActJTomb-1) Textual critics have identified two distinct endings—the "Longer Ending" (vv. 9-20) and the "Shorter Ending," which appear together in six Greek manuscripts, and in dozens of _Ethiopic_ (http://en.wikipedia.org/wiki/Ethiopic) copies. The "Shorter Ending," with slight variations, runs as follows: "But they reported briefly to Peter and those with him all that they had been told. And after this, Jesus himself sent out by means of them, from east to west, the sacred and imperishable proclamation of eternal salvation." In one Latin manuscript from c. 430, the "Shorter Ending" appears without the "Longer Ending." In this Latin copy (Codex Bobbiensis, "k"), the text of Mark 16 is anomalous: it contains an interpolation between 16:3 and 16:4 which appears to present Christ's ascension occurring at that point; it omits the last part of 16:8, and it contains some strange errors in its presentation of the "Shorter Ending." Other irregularities in Codex Bobbiensis lead to the conclusion that it was produced by a copyist (probably in Egypt) who was unfamiliar with the material he was copying. Because of _patristic_ (http://en.wikipedia.org/wiki/Patristic) evidence from the late 2nd century for the existence of copies of Mark with the "Longer Ending," it is contended by a majority of scholars that the "Longer Ending" must have been written and attached no later than the early 2nd century._[2]_ (http://en.wikipedia.org/wiki/Mark_16#cite_note-May_Metzger-2) Scholars are divided on the question of whether the "Longer Ending" was created deliberately to finish the Gospel of Mark (as contended by James Kelhoffer) or if it began its existence as a freestanding text which was used to "patch" the otherwise abruptly ending text of Mark. Its failure to smoothly pick up the narrative from the scene at the end of 16:8 is a point in favor of the latter option. There is disagreement among scholars as to whether Mark originally stopped writing at 16:8—and if he did so, if it was deliberate or not—or if he continued writing an ending which is now lost. Allusions to a future meeting in Galilee between Jesus and the disciples (in Mark 14:28 and 16:7) seem to suggest that Mark intended to write beyond 16:8._[2]_ (http://en.wikipedia.org/wiki/Mark_16#cite_note-May_Metzger-2) The _Council of Trent_ (http://en.wikipedia.org/wiki/Council_of_Trent) , reacting to _Protestant criticism_ (http://en.wikipedia.org/wiki/Antilegomena) , defined the _Canon of Trent_ (http://en.wikipedia.org/wiki/Canon_of_Trent) which is the Roman Catholic biblical canon. "Decretum de Canonicis Scripturis," issued in 1546 at the fourth session of the Council, affirms that Jesus commanded that the gospel was to be preached by His apostles to every creature—a statement clearly based on Mark 16:15. The decree proceeded to affirm, after listing the books of the Bible according to the Roman Catholic canon, that "If anyone receive not, as sacred and canonical, the said books entire with all their parts, as they have been used to be read in the Catholic Church, and as they are contained in the old Latin Vulgate edition, and knowingly and deliberately condemn the traditions aforesaid; let him be anathema." Since Mark 16:9-20 is part of the Gospel of Mark in the Vulgate, and the passage has been routinely read in the churches since ancient times (as demonstrated by its use by Ambrose, Augustine, Peter Chrysologus, Severus of Antioch, Leo, etc.), the Council's decree affirms the canonical status of the passage. This passage was also used by Protestants during the Protestant Reformation; Martin Luther used Mark 16:16 as the basis for a doctrine in his Shorter Catechism. Mark 16:9-20 was included in the Rheims New Testament, and in the _King James Bible_ (http://en.wikipedia.org/wiki/King_James_Bible) and other influential translations. In most modern-day translations based primarily on the Alexandrian Text, it is included but is accompanied by brackets or by special notes, or both............. Theological implications[_edit source_ (http://en.wikipedia.org/w/index.php?title=Mark_16&action=edit§ion=11) | _edit_ (http://en.wikipedia.org/w/index.php?title=Mark_16&veaction=edit§ion=11) ] Few doctrines of the mainline _Christian denominations_ (http://en.wikipedia.org/wiki/Christian_denomination) stand or fall on the support of the longer ending of Mark.[_citation needed_ (http://en.wikipedia.org/wiki/Wikipedia:Citation_needed) ] The longer ending does identify _Mary Magdalene_ (http://en.wikipedia.org/wiki/Mary_Magdalene) as the woman out of whom Jesus had _exorcised_ (http://en.wikipedia.org/wiki/Exorcism) seven _demons_ (http://en.wikipedia.org/wiki/Demon) (but so does _Luke 8:2_ (http://bibref.hebtools.com/?book=%20Luke&verse=8:2&src=!) ), but Mary Magdalene's significance, and the practice of exorcism, are both supported by New Testament texts outside the debated passage. The longer ending of Mark 16 is of considerable significance in _Pentecostalism_ (http://en.wikipedia.org/wiki/Pentecostalism) and other _denominations_ (http://en.wikipedia.org/wiki/Religious_denomination) : * Mark 16:16 is cited as evidence for the requirement of _believer's baptism_ (http://en.wikipedia.org/wiki/Believer's_baptism) among churches of the _Restoration Movement_ (http://en.wikipedia.org/wiki/Restoration_Movement) . * Mark 16:17 is specifically cited as Biblical support for some of these denominations' teachings concerning exorcism and _spiritual warfare_ (http://en.wikipedia.org/wiki/Spiritual_warfare) , and also in support of _speaking in tongues_ (http://en.wikipedia.org/wiki/Glossolalia) . * The practice of _snake handling_ (http://en.wikipedia.org/wiki/Snake_handling) and of drinking _strychnine_ (http://en.wikipedia.org/wiki/Strychnine) and other _poisons_ (http://en.wikipedia.org/wiki/Poison) , found in a few offshoots of _Pentecostalism_ (http://en.wikipedia.org/wiki/Pentecostalism) , find their Biblical support in Mark 16:18. These churches typically justify these practices as "confirming the word with _signs following_ (http://en.wikipedia.org/wiki/Church_of_God_with_Signs_Following) " (KJV), which references Mark 16:20. Other denominations believe that these texts indicate the power of the _Holy Spirit_ (http://en.wikipedia.org/wiki/Holy_Spirit) given to the apostles, but do not believe that they are recommendations for worship. The longer ending was declared canonical scripture by the _Council of Trent_ (http://en.wikipedia.org/wiki/Council_of_Trent) . Today, however, _Roman Catholics_ (http://en.wikipedia.org/wiki/Roman_Catholic_Church) are not required to believe that Mark wrote this ending._[12]_ (http://en.wikipedia.org/wiki/Mark_16#cite_note-Brown.2C_p._148-12) The Catholic _NAB_ (http://en.wikipedia.org/wiki/New_American_Bible) translation includes the footnote: "[9–20] This passage has traditionally been accepted as a canonical part of the gospel and was defined as such by the Council of Trent. Early citations of it by the Fathers indicate that it was composed by the second century, although vocabulary and style indicate that it was written by someone other than Mark. It is a general resume of the material concerning the appearances of the risen Jesus, reflecting, in particular, traditions found in Luke 24 and John 20." -- -- Centroids: The Center of the Radical Centrist Community <[email protected]> Google Group: http://groups.google.com/group/RadicalCentrism Radical Centrism website and blog: http://RadicalCentrism.org --- You received this message because you are subscribed to the Google Groups "Centroids: The Center of the Radical Centrist Community" group. To unsubscribe from this group and stop receiving emails from it, send an email to [email protected]. For more options, visit https://groups.google.com/groups/opt_out.
