Korea’s new religions have been despised by terms like pseudo- or quasi-religions, but called national or popular religions in the sense that they have played a role as the center for national consciousness and people’s spiritual places of rest in the passage of the early modern age in Korea. Korea’s new religions were formed on the basis of the modern national consciousness of anti-foreign and anti-feudalist power. Korea’s new religion movement was contributed to the early modern history of Korea in some respects. First, they provided people with places of devotion on the religious side. Second, they established novel systems of values on the philosophical side. Third, they unfolded national movement as main agents in the early modern history of Korea. Containing valuable traces of national culture in the early modern history of Korea as such, Korea’s new religions fell into the course of retreat and closure with extreme spiritual damages as they had gone through the Japanese occupation, the U.S. military rule, and Lee Seungman’s pro-American government. Though some religious orders succeeded in institutionalization, most of them barely managed to preserve their identities with their peripheral statuses and remote past glories. On the other hand, the phenomena of neo-spiritualism prevailing since the 1980’s and the wave of information society and globalization provided chances of auto-reform and renovation again. It is only clear that new religions, containing rich traditional Korean culture and culture of training and spirituality, are friendly with neo-spiritualism and globalization. In order to restore the dynamicity in the early period of their foundation and exert creative energy, Korea’s new religions should re-identify their foundational philosophies above all, and make efforts to historicize, socialize, and popularize them. Furthermore, they should be able to present measures for issues in modern society including information society and globalization as well as human alienation, materialism, and ecological crises. Also, they should have pay attention to new-age movement, post-modernism, and modern religious variations like neo-spiritualism or new new-religions. The most important thing of all is the religious restoration of new religions’ unique spirituality. They should develop and systemize religious ways to encourage individuals’spiritual capacities in response to the global spiritualism nowadays. In addition to this, if they reinterpret their founders’lessons fitting to the present for new establishment, and if they can proceed to practice via social movement with their great social philosophies cultivated, they will be able to secure their statuses as new religions in this post-modern era. Evidently, Korea’s new religions have enough possibilities and assets to find their places as paths to the globalization of Korea’s religious culture and another agent of Hallyu culture. Moreover, since they keep traditional national philosophies and emotions, Korea’s new religions can make great contribution as values shared by South and North Korea to restoring their mutual homogeneity and creating the foundation of their Unification.