THE PENTECOSTAL MOVEMENT IN HOLLAND:

ITS ORIGIN AND ITS INTERNATIONAL POSITION

by Cornelis van der Laan

HAITEMA

Those who are acquainted with the early history of the Dutch Pente-
costals will quickly point to Gerrit Polman as the pioneer of the move-
ment and rightly so. Polman was the first national leader. He started
assemblies in Amsterdam (1906) and Haarlem (1908) and took respon-
sibility for many outstations throughout the country. He also edited
two papers; opened a mission school, founded a mission organization;
influenced the Pentecostal work in Belgium and Germany; and was
recognized as one of the chief leaders in Europe. What has been un-
noticed until now is that years before Polman an American evangelist

Cornelis van der Laan, together with his brother Paul van der Laan, has recently
completed a book dealing with the history of the Pentecostal movement in Holland and
Flanders (Flemish Belgium).This book has been published by J. H. Kok N.V. in Kampen
in October, 1932, under the title Pinksteren in Beweging(Pentecost in Movement). Most
of the information in this article derives from this research. In December, 1982, the author
completed the requirements for an M.A. degree at The Assemblies of God Graduate
School in Springfield, Missouri. He has been accepted in a graduate program at the
University of Birmingham, England.

- 30-
 brought the message of the baptism with the Holy Spirit to one of the
Dutch islands in the North of the country.1
On a November day in the year 1903 an unknown man knocked on
the door of Herre Stegenga, the minister of the Dutch Reformed Church
on the Terschelling Island. The stranger handed out a paper entitled
De Vrije Evangelische Trompet (The Free Evangelical Trumpet) and
explained to the much surprised minister: "I have come to proclaim
that a man can live a total life in Christ."2 Until deep in the night a
conversation continued that would have far-reaching consequences.
The remarkable guest turned out to be an American evangelist of
dutch origin by the name of Haitema. His grandfather, a Mennonite,
had fled to America. In obedience to the call of God this grandson
had now come to Terschelling. While at sea he in a vision had seen
the map of Holland with a finger pointing to this island.3
Haitema convinced Stegenga that infant baptism was a heresy with-
in the church. First, one had to repent, then receive water baptism by
immersion, and after that, the baptism with the Holy Spirit.4

1 Mostdetails of the following account are from G. A. Wumkes' autobiography Nei

Sawntich Jier (Bolsward: A. J. Osinga, 1949). Wumkes was a minister of the Dutch
Reformed Church in Hoorn, Terschelling and Sneek. He translated the Bible into the
Frisian language. In Terschelling he was succeeded by Herre Stegenga who takes part in
this story. While in Sneek Wumkes was informed about the developments in his previous
church and even was requested to return, which he refused. In 1915 Wumkes got in
contact with Polman who visited him in Sneek. Wumkes became so much interested in the
Pentecostal movementthat he wrote an historical study which was published by Polman in
1916 under the title De Pinksterbeweging Voomamelijk in Nederland In his autobio-
graphy Wumkes reflects on his earlier contacts with Polman and describes the story of
Terschelling.Because it was written so many years later and in the Frisian language, it was
not noticed by the Pentecostals thus far. This present writer first learned of this story
when he interviewedTrijntje Bakker (one year before her death). She as a young girl was
converted under the ministry of Haitema.

2Wumkes, Nei Sawntich Jier, p. 431.

3Trijntje Bakker, Personal Interview, Zeist: October 29, 1979.

4 WhatHaitema meant by the baptism with the Holy Spirit is not further explained by
Wumkes.Trijntje Bakker was certain that Haitema brought the Pentecostal message to
Terschelling.
This whiterhas not been able to locate Haitema in America.Any suggestion to this end
. would be highly appreciated.

- 31-
Stegenga accepted the message. Together they knelt. The Dutch
minister received a mighty touch of the Spirit of God. His sermons,
now preached in the Dutch Reformed Church, were not quite the same.
For the first time people were converted, among whom was the Bakker
family. Most of the church members, however, turned against Stegegna
and caused him to resign in December, 1903. Home-meetings led by
Haitema and Stegenga were held in the house of C. A. Bakker. Haitema
urged the believers to avoid the world with its pomp and circumstance.
He wanted the women to cut the feathers on their hats. Haitema himself
was a vegetarian who lived mainly on peanuts! Stegenga left the island
in 1905, but Haitema continued to lead the small group of believers.
In August, 1908, Polman arrived on Terschelling and met with
Haitema. The latter had in the meantime started to call himself Eliah.
After a conflict between the two leaders Haitema returned to America,
never to be heard of again, and Polman took over leadership. After that,
Polman regularly visited the island. From the small assembly two
women, Trijntje Bakker, and Geertje Roos, went out as missionaries to
China. Due to the isolated position of Terschelling the influence of
Haitema was limited. It seems that Polman never made any mention
of his encounter with Haitema. For these reasons this amazing story
could remain largely unknown. But even if it is acknowledged that
Haitema in fact preceded Polman and possibly was the first Pente-
costal preacher in Europe, it is still clear that Polman was the real
trailblazer of the movement in Holland.

POLMAN

Gerrit R. Polman (1868-1932) was a farmer's son from Westenholte

near Zwolle. Originally from the Reformed Church he joined the Salva-
tion Army in 1890. Through Arthur S. Booth-Clibborn, one of the
leaders of the Salvation Army, Polman came in contact with the Dowie
movement. When Booth-Clifforn left the Salvation Army Polman left
also (1902). In 1903 Polman married Wilhelmina Blekkink. Soon after
their marriage the couple went to America to visit Alexander Dowie in
Zion City. They stayed there two years and then returned to Holland
with plans to start a Dowie group in Amsterdam. Not long afterwards
Dowie died. Unpleasant things became known causing Polman to
move on independently.
In January, 1906, Polman started meetings in Amsterdam together
with 25 friends. Through Bible study and prayer they became aware
that they needed a baptism with the Holy Spirit. While they were
praying for this they received news from England and America that God

- 32-
had poured out His Spirit, with people speaking in tongues. After com-
paring this information with Scripture the small assembly began to
expect the baptism with the holy spirit in like manner with the sign of
tongues. In October, 1907, Mrs. Polman was the first to receive the
Pentecostal blessing, but many others would follow shortly. In April,
1908, Polman started publication of the Spade Regen (Latter Rain)
magazine. It was in June, 1908, during his visit to the first Sunderland
Conference in England, that Polman himself was baptized with the
Spirit and spoke in tongues.
In November, 1908, Polman could write: "Pentecost means fiftieth.
Hallelujah. This week has the fiftieth in Amsterdam received the
Pentecostal baptism. Glory to God." (Spade Regen nr. 4). On the
Mulheim Conference, Germany, in July, 1909, Polman testified that
150 believers in Amsterdam spoke in tongues.1 Obviously Pentecost
had come to Amsterdam. In The Apostolic Faith of January, 1909,
(then issued at Portland, Oregon), Polman wrote: "When you send
addresses from Dutch reading folks in America, we will gladly send to
them our paper freely. We will pay back if possible to America, because
the blessings of the Latter Rain came to us through your paper first"
(p. 1).2 The Latter Rain Evangel reported in February, 1910 (p. 5) that
the circulation of Spade Regen amounted to 4,000 copies, of which some
were sent to America.
From Amsterdam the Pentecostal message gradually spread over
the country. Other Pentecostal assemblies were formed in: Haarlem,
Terschelling, Delfzijl, Sneek, Zwolle, Heerlen, Rotterdam, Hilversum,
Utrecht, Meppel, The Hague, Gouda and Groningen. The work in
Amsterdam expanded. Several times the assembly had to move to larger
premises. Finally in June, 1912, the beautiful Immanuel Hall that could
seat 500 was opened. At the same time a training school for mission-
aries was started. Already in 1910 a missionary couple had been sent
to China; more would soon follow. Between 1910 and 1920 there were
six missionaries on the field, of which five were in China close to the
Tibetan border. The mission was connected with the London Pente-
costal Missionary Union until 1921, when Polman founded the Neder-
landse Pinksterzendingsgenootschap (Dutch Pentecostal Mission
Society). Between 1920 and 1930 there were nine Dutch missionaries

1 (T.M.] Jeffreys "The Recent Conference at Muhlheim: Further Gleanings by Pastor

Jeffreys," Confidence,September 1909, p. 200.

2Polman's name is not mentioned but address and content point to him.

- 33-
 on the field, of which four were in China, two in Venezuela, two in the
Dutch Indies and one in the Belgian Congo.
Alexander Boddy classified the work in Amsterdam as "the purest
work in E-urope."1 Many believers from other countries visited the place
and received here the Pentecostal blessing. In 1908, A. Rees the leader
of an assembly in Velbert, Germany, described his experience with
the Spirit in Amsterdam with: "Now the high priest has also received
the bells for his robe."2 In 1909 Mrs. Ada Esselbach came to
Amsterdam and was baptized with the Spirit when Mrs. Polman laid
hands on her.3 She and her husband were in charge of the Sailors' Rest
home in Antwerp, Belgium, a mission post of the Dutch Reformed
Church. As far as is known she was the first witness of the Pentecostal
blessing in Belgium.
The early European leaders met at the yearly conferences in Sunder-
land, England, and in Mulheim, Germany. In order to protect the work
against wrong teaching the chief leaders from different countries de-
cided to form an International Council that would meet once or twice a
year. At the first meeting in Sunderland, June 1912, were present:
T. B. Barratt (Norway), Alexander A. Boddy and Cecil Polhill (England),
J. Paul, B. Schilling and E. Humburg (Germany), Joseph Hillery King
(U.S.A.), and G. R. Polman (Holland).4 The second meeting was held in

1"Leaders' Meetings," Confidence, June 1909, p. 31.

2H. Ditthardt and T. Koch, Velbert 50 Jahre mit VollemEvangelium (Erzhausen:

Leuchter Verlag, 1960), p. 50.

3Ada Esselbach "Good News from Antwerp," Confidence,May 1909, p. 118. Later on
Cornelis Potma, also from Holland, started the first Pentecostal work in Flemish Belgium,
Potma (1861-1929) had been many years in America where he received the baptism
with the Holy Spirit, before he returned to Holland shortly after the first World War. When
Polman informed him about the need for workers in Belgium,Potma immediately under-
stood that God had led him to Europe for that purpose. Potma received support from
the English Elim assemblies. Another Dutchman, Johan Rietdijk, continued the work
of Potma. Rietdijk founded the present assembly in Hoboken. The Pentecostal work in
Flemish Belgium has been ignored in most history reports on Belgium. These reports
usually solely deal with the French work.
. 4A Consultative International Pentecostal Council," Confidence,June 1912, p. 133.

- 34-
Amsterdam in December, 1912.1 The first World War disrupted these
international meetings. A new highlight was the International Pente-
costal Conference in Amsterdam, January, 1921. Donald Gee, a young
man at the time, attended the historical event.2 Present were represen-
tatives from Sweden, Denmark, Germany, England, Scotland, Ireland,
North and South America and missionaries from France, China, India,
South Africa and Brazil.3

'
1932-1947 .

In 1932 Polman died. Piet Klaver (1890-1970), a former missionary

to China, became the new leader of the Amsterdam assembly. In
Au'gust, 1932, Pieter van der Woude (1895-1978) started a new work in
Rotterdam. He had received the baptism with the Holy Spirit while
staying in England and now God had called him to his home country. For
many years Van der Woude would be a leading figure in the Dutch,
movement. Several times evangelists from England like W. J. Jeffresy
and W. Hacking came over and helped to advance the work.
From 1940 till 1945 the second World War struck the country
leaving behind a robbed nation. One Dutch pastor wrote to American
friends: We have only two legs left and they are pretty thin!"4 Through
announcements in the Pentecostal Evangel and other papers, tons of
clothing were sent from America to the Netherlands. Pastor Van der
Woude had the responsibility of dividing the clothing among the Dutch
assemblies. The many "Thank you America" letters in the Pentecostal

1"At Amsterdam: Session of the International Council,"Confidence,December 1912,

pp. 275; 283-84.

2 Cf.Donald Gee, The Pentecostal Movement 2nd. ed. rev. (London: Elm Publishing
House, 1949), pap.121-22.Third ed. rev. under the title Wkd and Flame (Croyden: Heath
Press, 1967), pp. 121-22.

3"The International Pentecostal Convention, Amsterdam, Holland," The Pentecostal

Evange4 2 April 1921.

, 4J. W. Weenink,"Postwar Holland," The Pentecostal Euangel,8 December 1946, p. 16.

- 35-
Evangel show how much this help was appreciated. One of the things
noticed by the Dutch was that the feet of most Americans, especially the
women, were much narrower. This made it difficult to get the narrow
sized shoes distributed.1 1

Revival

The Pentecostal movement, still very small, slowly grew. Peter

Quist, a co-pastor of Van der Woude in Rotterdam, went in 1947 to the
North of the country. Under his ministry a small revival broke out.
The Assemblies of God missionary to China, George C. Slager spent
several years in Holland and assisted Quist in this work. The great
revival, however, would come in 1958 when Tommy Lee Osborn came to
preach the gospel in huge open-air meetings. Thousands made a
decision for Christ; hundreds were miraculously healed. It meant a great
breakthrough in the growth of the Pentecostal movement, a growth that
has not stopped since.

Recent Events

The sixties were decisive for the present composition of the Dutch
Pentecostal movement. The Volle Evangelie Zakenlieden Alliancie
(Full Gospel Business Men's Association) initiated the so-called "Joy
Days." On these days all Pentecostals worshipped together. A fasci-
nating dialogue with the Dutch Reformed Church started.2 A national
Pentecostal magazine called "Kracht van Omhoog" (Power from on
High) reached a circulation peak of 17,000. The first bible school was
opened. Johan Maasbach, who had interpreted for Osborn in 1958,
became a famous healing evangelist and started an independent work.
Many things happened, but not all in one avenue. After several efforts to
unite the Pentecostal workers culminating in the "Pinkster Concillie"

'P. van der Woude, "Love Is Not a Word," The Pentecostal Evangel 2 February
1946, p. 11.

2 Fora brief account of the dialogue see W.J. Hollenweger, The Pentecostals (Minnea-
polis, MN: Augsburg Publishing House, 1972), pp. 432-35. Hollenweger concluced with:
"the Dutch have found a way out of the polemics or meaningless politeness whichare usual
in other countries" (p. 435).

- 36-
 (Pentecostal Council) of 1964, the movement developed into a number
of different groups and organizations.
In 1981 there were 34,000 Pentecostal believers spread over more
than 300 assemblies; 163 missionaries served on foreign fields, which
gives an impressive average of one missionary for every two assem-
blies.1 About 40 per cent of the local assemblies are independent, the
other 60 per cent participate in one of the various national fellowships.
The Broederschap van Pinkstergemeenten (Brotherhood of Pente-
costal Assemblies), founded in 1959, is the most organized of the
different groups. It was on invitation of this Brotherhood that in 1965
the American Assemblies of God officially entered Holland to assist in
setting up a bible school. In 1967, the Centrale Pinkster Bijbelschool
was opened with missionary Roscoe L. Leach as principal. In the same
year a division of Teen Challenge, the first in Europe, was founded in
The Hague. The Brotherhood is a member of the European Pente-
costal Fellowship and is affiliated with the Assemblies of God of
America. One of the other Dutch organizations, the Volle Evangelie
Bethel Kerk (full Gospel Bethel Church) has recently (July 1982)
joined the Church of God, Cleveland. The Volle Evangelie Bethel Kerk,
founded in 1974, consists largely of believers of Indonesian origin. Its
sister organization in Indonesia the Gereja Bethel Indonesia with more
than 200,000 members also cooperates with the Church of God,
Cleveland.
The Pentecostal European Conference of 1978 that was held in
Holland brought most of the Dutch Pentecostal groups under one roof,
together with believers from 25 countries. In his closing speech, Chair-
man Jacob Zopfi addressed the Dutch Pentecostals: "You Dutch, are a
wonderful nation. You excell in your knowledge of languages. But I have
seen one thing: you are individualists and have stiff necks, and that is
what makes it so difficult for you. There is no country in the world with
so many Pentecostal divisions as in Holland. In a way you are right, yet
this is also a lack of unity. Together you must be willing to have one in
Spirit."2 Admonishing words directed to stiff necks but not to deaf

1 In comparison there is one missionary for every eight Assemblies in America.

Statistics June 1981 show9,773 assemblies and 1,253 foreign missionaries.Current Facts
of Interest About the Assembliesof God (Springfield, MO: Assemblies of God, n.d.).

2BoodschapPt'fl en Leritzgen ran de PEK 78 (Rotterdam: Het Volle Evangelie,

--- -
1978). pp. z1-22.

- 37-
ears. One beautiful result that came from the conference is the annual
Agape meal. On this day most of the Dutch Pentecostal leaders fellow-
ship around the table. During the last gathering one of the pastors
testified that he heard the noise of the Spirit bringing together the
scattered bones (Ezekiel 37). More testimonies along this line followed,
confirming that something is happening in Holland that is of God.

- 38-