There are still plenty of debates and discussions addressing the matter of quasi-religions going on in the society, and BoChunGyo, the typical example of one of the so-called ‘New Religions' which had come into existence in the Occupation era, is undoubtedly one of the hot spots. This study intended to shed some light on the rise and fall of the BoChunGyo faction, which tried to reform itself into a modernized religion and to affiliate themselves with the National Movement front but instead only failed in the end. This study also noted the fact that BoChunGyo faction was recognized as being a quasi-religion not only by the oppressing Japanese authorities or other quasi―religion factions which were embroiled in their own power struggles, but also by the National Movement front which already had their own point of views able to classify healthy religions(which required to possess certain qualities of modernity and nationality in it) and unhealthy heresies. Though after the 3.1 Movement the size of the BoChunGyo faction was enlarged, its efforts for reformation and attempts to join the National Movement front have eventually failed with their organization of a Pro-Japanese party named ShiGook DaeDongDan. The progressive members have parted company with the BoChunGyo faction in the process, and the faction itself was alienated by other political parties, but for different reasons. The Japanese authorities recognized the faction as being a heretical religion with anti-Japanese agendas, and the National Movement front(including the Socialists) condemned the faction for acting against the cause of the National Movement and also being just so premodern in its nature. The negative sentimentality against BoChunGyo religion which nowadays is still pretty active, was already firmly established in those times. It should be noted that, it was not only because BoChunGyo faction lacked some critical and necessary elements for being a modernized religion nor the Japanese authorities intentionally spreaded malign propaganda to oppress the faction, that they were condemned of being a premodern and anti-social, heretical quasi-religion. It was also because the faction actually conducted many political actions which demonstrated their agendas were indeed against the cause of the National Movement. So it becomes clear that the fact that BoChunGyo suffered heavy damage by the concentrated oppression of the Japanese authorities, or the fact that they attempted to launch some petty joint effort with the National Movement, or the fact that many of its believers and followers were peasants, does not necessarily mean or indicate that there were any significant redeeming quality within the faction.