This paper focuses on the trend of the religious community and the response of Cheondogyo under the mobilization system during the wartime system. Japanese colonial era In the wake of the Ryutao Incident in August 1931, Manchuria invaded Manchuria and caused the Manchurian Incident, and the so-called wartime system was formed as it led to the Sino-Japanese War in 1937 and the Pacific War in 1941. After the Sino-Japanese War, the War Mobilization System was established by enacting the National Mobilization Act. During this period, Ugaki, the governor-general, promoted the Simjeon Development Movement centered on the religious community to strengthen the movement to create public sentiment. It was also a policy of enlightenment for Koreans as the medium of the Simjeon Development Movement. In other words, the purpose of spiritual enlightenment through faith is to alleviate social complaints and dissatisfaction, and to use it more efficiently for colonial rule. Buddhism and Confucianism were mainly mobilized in these electrocardiographic movements. This was because the two religions influenced Joseon for a long time. In addition, the influence of the two religions in everyday life was also great. Buddhism emphasized internal integration and actively promoted the Hwangminification movement by holding various lectures centered on the Joseon Buddhist Central Staff and Confucianism around Confucian scholars. In this Japanese mobilization system, Cheondogyo was mobilized for the transformation of the bridge, human and material. In particular, despite being a national religion, Cheondogyo was strengthened in forced mobilization after the Sino-Japanese War. After the Manchurian Incident, when the wartime system began to form, it played an important role in organizing the Japanese cooperation organization, and after the Sino-Japanese War, it cooperated with the Japanese colonial rule through the so-called Forward Statement. Japanese-Japanese cooperation emphasized the perception of the times through the transformation of religion and attempted to implant the spirit of the ecliptic. To this end, he held a nationwide lecture on purification. In addition, the core doctrine of the denomination was transformed and distorted to cooperate with the colonial system. The mobilization of Cheondogyo in Japan led to not only the transformation of the bridge but also the mobilization of the body. For this reason, Cheondogyo held a national tour-style lecture, and through this, he put forward the logic of so-called “faith of a safe country” and “meditation of a safe country” These state-of-the-art lectures were also strengthened after the Sino-Japanese War, and during the Pacific War, they were expanded to visit the shrine and work mobilization. The main leaders of the denomination were mobilized for the construction of Buyeo Shrine, and ordinary members of the church were also mobilized for the Labor Security Corps.