Churches Need to Have a Stance on Psychedelics

Sixty-three percent of Americans identify as Christian. A primary responsibility for the established Christian church is to offer ethical guidance to church members, all of whom live in a society with particular state and federal laws. 

As more Christians access psychedelics it is incumbent upon churches to help people navigate this current complicated and rapidly changing legal, ethical, and spiritual terrain. 

One example of “psychedelics” appearing in church policy is the United Methodist Church’s Book of Resolutions that constitute the official position of the UMC on a given topic. The current version states: “Psychedelics or hallucinogens, which include LSD, psilocybin, mescaline, PCP, and DMT, produce changes in perception and altered states of consciousness. Not only is medical use of psychedelics or hallucinogens limited, if present at all, but the use of these drugs may result in permanent psychiatric problems.” This policy is based upon outdated and erroneous information regarding medical efficacy and copies the DEA language of schedule 1 (i.e. “no medical benefit”). 

At least three topics should be considered separately to formulate useful guidance. 

1. Clarify categories of substances.

Churches should clarify with nuance what they understand psychedelics to be, especially with respect to healing and spiritual experience. Psychedelic, hallucinogen, controlled substance, drug, medicine, and intoxicant should not be considered synonyms. Is a psychedelic a “medicine” that promotes healing and spiritual growth? Or is it an “intoxicant?” Do churches include alcohol and opioids, both highly addictive and toxic, in the same category as psilocybin and LSD, which are not addictive or toxic (though still powerful and in some instances cause adverse effects)? 

2. Clarify stance on intoxication. 

Intoxication: The Universal Drive for Mind-Altering Substances calls intoxication “the fourth drive” along with hunger, thirst, and sex. Most denominations don’t have a stated policy on intoxication.  Typically, when addressed at all, intoxication is a negative term linked to alcohol/alcoholism, illegal drugs, and opioid use.

Christian denominations have different attitudes about intoxication. Stances range from this Southern Baptist resolution that avers “believers are not to be under the control of anything other than the Holy Spirit” to this more lenient Presbyterian Church (USA) resolution that allows drinking, but warns against “drinking alone” since it might promote alcoholism. The Catholic Church also has statements about “drugs” in the Catechism  (par. 2291 , p. 552): “The use of drugs inflicts very grave damage on human health and life. Their use, except on strictly therapeutic grounds, is a grave offense.” This begs the question of what counts as therapeutic

To what degree does or should U.S. law color the conversation? Each state has its own definitions and laws pertaining to intoxication, from New Jersey‘s short, nonspecific statement (“intoxication means a disturbance of mental or physical capacities resulting from the introduction of substances into the body”) to  Texas‘ fuller one: “’Intoxicated’ means: (A)  not having the normal use of mental or physical faculties by reason of the introduction of alcohol, a controlled substance, a drug, a dangerous drug, a combination of two or more of those substances, or any other substance into the body; or (B) having an alcohol concentration of 0.08 or more.” 

The language of intoxicant and intoxicated is so fraught legally, religiously, historically,  and culturally that, if not carefully delineated, may obscure more than illuminate. 

3. Clarify stance on altered states of consciousness. 

The UMC statement indicates that psychedelics “produce changes in perception and altered states of consciousness.” But is it problematic for Christians to access changes to consciousness? Concern about “permanent psychiatric problems” is laudable, but the facile move from “altered state of consciousness” to “permanent psychiatric problems” should be questioned.

Any good revival (Baptist or Methodist or otherwise) that has convicting biblical preaching and the Holy Spirit grip you and move you to “accept Jesus as your personal Lord and Savior” and chart the whole course of the rest of your life based on that altered state of consciousness moment (which I experienced myself) arguably involves such a state of consciousness. Christian Scripture is replete with such stories from Genesis to Revelation. The Bible displays both ecstatic and ascetic techniques that induce altered states of consciousness. Certainly, there’s proper ethical concern for adverse events and harm reduction related to altered states of consciousness. Both are important but should not be conflated. 

Finally, it’s important to justify the grounds upon which statements about psychedelics are based and the sources of authority cited.

First, the church should be cognizant of government regulations, but not dependent upon it for moral reasoning, especially when a particular law may be based on factual error, unjust, or both? Additionally, federal and state laws do not always cohere. 

Second, Christians should argue in part from the resources in their tradition, such as sacred texts. When doing so, they need to provide a reasoned argument about which texts are invoked or excluded. 

A Good Example: UCC Pioneers

The United Church of Christ is the only denomination currently crafting a specific proposal regarding psychedelics. UCC Psychedelic and Entheogenic Medicines Resolution was informally presented at the 2025 General Synod. Work is proceeding at the grass roots level. The primary intention is to destigmatize psychedelic medicine in the context of church so that people seeking treatment using psychedelic medicine aren’t judged or vilified and can find support from their pastor and local community, integrating these parts of their identities. 

Rev. Molly Baskette, a leader in this initiative, told me: “If the church is serious about access to high-quality mental health care for all people as a part of addressing suffering, it’s incumbent on us to 1) be well informed about the science, and understand how the misinformation/disinformation works around the issue, and 2) advocate for legalization so all people have access to these lifesaving therapies.” 

As the legal landscape continues to change, the need for churches to directly address medical, spiritual, and recreational use of psychedelics is growing more urgent. 

This post is part of a digital symposium titled The PULSE of Psychedelics, Law, and Spirituality. Read the whole collection here.