In Reverend Warmenhoven's travel report it is clear that in the 1940s and 1945 there were four major ecclesiastical movements, denominations, that did not work together much. The children who were Roman Catholic did not know the children from the same village if they were Reformed or Liberated and vice versa. They did not play together and went to separate schools. This applied not only to the children, but to everything in society: everyone only interacted with people of their own faith.
This is now called 'pillarization': the churches were like separate pillars and generally did not work together. This had the effect, among other things, that children in Drenthe had to be placed with foster families of the same faith, it was not possible, for example, that a reformed child was placed in a liberated family.
Roman Catholic in itself was not the largest faith in Reeuwijk and the surrounding area, but around 1900 there was such a large community that a colossal church and a monastery were built in Reeuwijk. Food was distributed through the monastery to the hungry population and to the people who passed the village on their way to the East to get food. Pastor G.J. Schneiders was then the pastor in Reeuwijk-Dorp.
Dutch Reformed had been the state religion for a long time: approved by King William I in 1816. This church incorporated several branches, which is why it was also called the People's Church at that time. Most people from Sluipwijk were Dutch Reformed.
Gereformeerd is an offshoot of the Reformed Church. The Gereformeerden also formed a political movement, with the ARP as a political party. Gereformeerden people were in the majority in Reeuwijk-Brug and reverend Pieter Warmenhoven was the vicar there.
Liberated Reformed is a split from the Gereformeerde Church. They are also called 'Article 31', it is a very orthodox form of Protestantism. Sometimes this denomination is referred to as 'black stocking church' because of their strict Sunday regulations, the most notable of which is the black dress.
The IKB applied rules for children who could be put on transport for food. Even though the transport from Reeuwijk was clandestine, they did follow the guidelines of the IKB: an equal number of Roman Catholic, Reformed, Reformed (liberated) and non-believing children had to be taken on the journey. This is clearly visible in the list of children .
So a search had to be made in Drenthe for foster families with the same denominational background. A peculiar example of pillarization was that when the 12 Roman Catholic children were brought to the pastor in Dedemsvaart, he took the children who had only 1 Roman Catholic parent to the local pastors as unbelievers. In the list they are indicated as 1/2RK.
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