성경적 죄고백의 역사와 신학

박정수 한국기독교학회 2008 한국기독교신학논총 Vol.55 No.-

The biblical theme for ‘confession of sins’ in the Old Testament is structured by praising the great salvation of God. The confession of sins is to be executed not merely in individual dimension, but in the cults of atonement in the Israelites’ community. In particular, the prayer of confession of sins originated from the exile, being open to the community. Judaism stands strongly on these traditions of ‘praise and confession’ as the theological ground of confession of sins. This theological aspect is not changed in the New Testament. However, its contents came to be renewed; the act of God’s salvation, going over the Exodus and the Exile, has eventually reached to the point that God raised up Jesus from death. So the confession of sins focused exclusively on Jesus the Lord. It is characteristic that not only the Israelites, but all the nations praise the Lord Jesus (“every tongue” Rom 14:11; Phil 2:11). Moreover, the confession of sins among people is detected in the New Testament: In James 5:16, such a confession is urged in the setting of prayer. Moreover, people should not only confess their sins before God, but also pray for the forgiveness of their sins against others. Prayer is the only way through which people can ask God for the forgiveness of others’ sin. Confession to each other is a necessary prerequisite for the forgiveness of their sins before God. Indeed, Christian community is privileged to pray to God for forgiving others(1Jn 5:14f). Mutual confession of sins and forgiveness thereafter must be the way to keep the community holy. The great revival movement at Pyongyang in Korea 100 years ago was directed to repentance and public confession of sins with a violent passion. These phenomena are to be considered as a ‘Wirkungsgeschichte’ based on the theology of the confession of sins. It was then a sacramental event that God built up the Korean church on the biblical foundation by purifying her as the body of Christ! The biblical theme for ‘confession of sins’ in the Old Testament is structured by praising the great salvation of God. The confession of sins is to be executed not merely in individual dimension, but in the cults of atonement in the Israelites’ community. In particular, the prayer of confession of sins originated from the exile, being open to the community. Judaism stands strongly on these traditions of ‘praise and confession’ as the theological ground of confession of sins. This theological aspect is not changed in the New Testament. However, its contents came to be renewed; the act of God’s salvation, going over the Exodus and the Exile, has eventually reached to the point that God raised up Jesus from death. So the confession of sins focused exclusively on Jesus the Lord. It is characteristic that not only the Israelites, but all the nations praise the Lord Jesus (“every tongue” Rom 14:11; Phil 2:11). Moreover, the confession of sins among people is detected in the New Testament: In James 5:16, such a confession is urged in the setting of prayer. Moreover, people should not only confess their sins before God, but also pray for the forgiveness of their sins against others. Prayer is the only way through which people can ask God for the forgiveness of others’ sin. Confession to each other is a necessary prerequisite for the forgiveness of their sins before God. Indeed, Christian community is privileged to pray to God for forgiving others(1Jn 5:14f). Mutual confession of sins and forgiveness thereafter must be the way to keep the community holy. The great revival movement at Pyongyang in Korea 100 years ago was directed to repentance and public confession of sins with a violent passion. These phenomena are to be considered as a ‘Wirkungsgeschichte’ based on the theology of the confession of sins. It was then a sacramental event that God built up the Korean church on the biblical foundation by purifying her as the body of Christ!

법률상의 진술에 대한 자백

이무상 ( Moo Sang Lee ) 법조협회 2014 法曹 Vol.63 No.7

The Korean Civil Procedure Code(KCPC) is prescribed only for the effects of the confession of factual statement, not for the effects of the confession of pleading on rule. Here comes the question of interpretation whether the effects of the confession of factual statement which is prescribed in KCPC can be admitted as the same in the confession of pleading on rule. Theories based on the concept of the so-called confessions of right will inevitably be confronted with the interpretational limitation so long as they do not clarify the concept of the confessions of right. In my opinion the concept of the confessions of right must be replaced with that of the confession of subsumption in the context of legal syllogism. The confession of pleading on rule is divided into the confession of pleading on rule itself and the confession of pleading on factual subsumption into rule, in the context of logical structure of the legal syllogism. The effects of the confession of pleading on rule should be identified uniformly in terms of allocation of the role between the court and the parties in civil procedure. The confession of pleading on factual subsumption into rule, like the confession of rule itself, should be interpreted as not having any legal effects because subsumption is also up to the court, not parties. Statement of the parties in the litigation has generally two aspects simultaneously, statement on fact and statement on rule-precisely on subsumption, and confession of subsumption contains confession of facts at the same time. The more the term of proposition in the law is abstract, the more difficult it becomes to extract the fact from the statement using the term of proposition in that law. When a party makes confession using the term of proposition in the law, the court should clarify two aspects of that confession; confession of subsumption and confession of factual statement. The court should carefully consider the meaning of the parties` confession and recognize the effect of that confession.

그리스도의 주권적 통치에 대한 고백과 헌신: 제2스위스 신앙고백(1566)의 교회론 연구

김요섭 ( Yosep Kim ) 한국복음주의역사신학회 2021 역사신학 논총 Vol.39 No.-

본 논문의 목적은 1566년 스위스 개혁파 교회가 제정하고 공인한 제2스위스 신앙고백의 교회론 관련 진술들을 이 신앙고백과 연관성이 있는 여러 개혁파 신앙고백들과 비교함으로써 각 지역의 서로 다른 역사적 상황 가운데에서도 개혁교회들이 동일하게 강조한 교회론적 강조점을 확인하는 것이다. 본 논문은 먼저 제2스위스 신앙고백 작성에 영향을 준 주된 역사적 배경을 이 신앙고백의 제정 목적과 관련해 고찰한 후, 개혁파 신앙고백으로서의 구조적 특징들을 검토한 후 이 신앙고백의 교회론 관련 조항들을 다른 개혁파 신앙고백들의 해당 내용과 비교하며 분석한다. 신앙고백의 17장은 교회를 정의하고 교회의 다양한 구분을 설명하면서 하나님의 뜻과 그리스도의 유일한 주권이라는 원리 위에서 종교개혁의 대의를 변호하고 개혁교회의 연대를 추구한다. 또 참된 교회의 표지와 관련해서도 같은 교회론적 원리 위에서 잘못된 교회론에 맞서 개혁교회가 함께 추구해야 할 방향을 천명한다. 신앙고백의 18장은 교회의 머리이신 그리스도의 주권을 교회 제도의 기초라고 강조하면서 특히 목사직과 관련한 교회 제도 개혁을 구체적으로 제안한다. 위의 비교 분석을 통해 제2스위스 신앙고백들 비롯한 16세기 여러 나라의 개혁교회들은 공통적으로 교회의 유일한 머리이신 그리스도의 주권을 확립하는 것을 개혁의 목적으로 삼았고, 그 위에서 참된 교회들 사이의 일치와 연대를 추구했음을 확인할 수 있다. The purpose of this study is to manifest the key ideas of the church among sixteenth-century reformed churched by comparing the ecclesiological statements of the Second Helvetic Confession with the other reformed confessions: the First Helvetic Confession(1537), Genevan Confession(1536), French Confession(1559), Scottish Confession(1560), and Belgic Confession(1561). Comparative examination of the ecclesiological statements in those confessions shows the common and consistent understanding of the Church and its reformation, even though each reformed church in the sixteenth-century Europe faced the diverse political challenges in the specific situations. In the first place, this study investigates the historical background of the Second Helvetic Confession concerning its aims, and then reviews its structural features as a reformed confession. The seventeenth chapter of this confession, which discusses the definition and the classification of the Church, attempts to defend the cause of reformation and pursue the solidarity of the reformed churches. The theological principle of Solus Christus plays a pivotal role in the ecclesiological statements of this confession. In the same chapter, the Second Helvetic Confession deals with the marks of the true church for same purses on the same theological ground of Solus Christus. In the eighteenth chapter, the confession states the church government and its reformation. The sovereign authority of Christ is emphasized not only as the foundation of the church government, but also as the standard of reforming the church. Accordingly, the same chapter of the confession suggests the practical measures for church reformation especially concerning the office of pastors. As the ecclesiological statements of the Second Helvetic Confession clarify, sixteenth-century reformed churches shared the common theological principle of Solus Christus for their understanding of the Church. Furthermore, this ecclesiological principle helped them to form the solidarity for reforming their churches against the criticism and threat of the Roman Catholic side.

고해성사와 종교개혁

최재호 부산경남사학회 2007 역사와 경계 Vol.63 No.-

This paper illuminates the change to the confession system and its significance. Sacramental confession was important to medieval religious life. It included such things as discipline and pastoral care. Moreover one of the functions of sacramental confession was social control. The confession system changed both formally and functionally through the Reformation and the Catholic Reformation. The main purpose of this paper will be to explore a close connection between change of confession syatem and ecclesiastical authority. The Reformation began to criticize confession. Luther criticised priest's right of absolution, To do so, he suggested ‘priesthood of all believer's'. Next, Luther criticised the idea of satisfaction, He insisted that redemption was not by human works but by faith. that is to say, justification by faith. Protestants after Luther layed great emphasis on repentance. Therefore human have the faith as a result of the priest's action but by himself. Tridentine Roman Catholicism responded to the Protestant idea. Confession was reaffirmed. After the Council Trent confession was carried out in the room of confession frequently and privately. What does that mean? Firstly, the medium of confession weakened community spirit and accelerated individualism. In Protestantism elimination of confession also damaged the possibility of reconciliation. Secondly, whether Protestantism or Catholicism, authority was established. As a result of the Reformation, the unity of christendom was broken. But both Protestantism or Catholicism substantially could dominate over the people in the religious world. Outside of that world and people became separated from authority and surely were proceeding towards an ideology that was later to turn into individualism. In the present times of uncertainty and loneliness, confession and reconciliation is arguably much needed.

‘고백’ 없는 ‘고백’담론 -한일 근대 ‘고백’의 문화 연구-

권정희 ( Kwon Junghee ) 국제한국문학문화학회 2023 사이 Vol.34 No.-

선행 연구에 따르면, ‘고백소설’ 장르는 장응진의 「춘몽」과 「월하의 자백」이 첫머리에 놓인다. 이 가운데 일본의 유학생 잡지 『태극학보』에 게재된 장응진의 「월하의 자백」(1907)은 ‘자전적’유형의 서사를 이탈한 작품으로 평가되었다. 그것은 1920년대 내면의 발견으로 특질 지워지는 ‘고백소설’의 장르와는 이질적인 것이다. 「월하의 자백」은 ‘자백’으로 표상되는 ‘고백’이란 무엇인가 등 기존과는 다른 층위로 ‘고백’ 그 자체를 질문하게 한다. 이 글에서는 일본에서 한어 ‘고백’이 ‘confession’의 번역어로 재규정되는 시기를 전후로 한 ‘자백’으로 표상되는 텍스트의 ‘고백’의 문화적 함의의 양상에서 파악한다. 이러한 ‘고백소설’출발의 탐사는, 개념과 대상이 불일치한 근대의 ‘고백’담론 대상 도출의 의의가 있다. 동시대 일본의 다야마 가타이의 단편소설 「이불」을 둘러싼 논쟁은 ‘참회’를 부정하는 창작 방법에서 성립한 ‘고백소설’의 기원의 역설을 드러낸다. 종래의 ‘고백’ 연구는, 영문학적 기반에서 ‘confession’ 개념의 동일성의 전제에서 근대소설 형성의 의의의 고찰에 주력해왔다. 본고에서는 일본의 ‘고백’담론의 퍼스펙티브에서 근대 초 한국의 ‘고백’의 문화적 함의를 조망함으로써 근대 ‘고백’의 번역어 등장의 조건을 해명하기 위한 접근을 시도한다. 또한 본고에서는 1910년대 백대진에 의하여 씌어진 다양한 글쓰기의 ‘고백’담론을 분석 대상으로 추가한다. 백대진은 일본인이 경영하는 잡지 『신문계』와 『반도시론』에 자연주의 수용 등 문학 평론과 에세이 등 일련의 기사 및 창작과 번역 등을 발표한다. 이러한 고백적인 글쓰기는, 문학을 문화로 다루어야 할 근거를 제공한다. 이러한 논의는, 20세기 초의 장응진과 백대진의 일련의 텍스트를 이른바 ‘고백의 시대’인 1920년대와 연계하는 ‘고백’담론의 문화적 맥락의 의의가 있다. According to a precedent study, Jang Eungjin’s “A Dream of Spring” and “Confession under the Moon” were the first of the ‘Confessional novel’ genre. In particular, in 1907, Jang Eungjin’s “Confession under the Moon” was published in the journal Taeguk Hakbo by Korean students studying abroad in Japan and was regarded as work out of an autobiographical type of a narrative. It was unique and different from the ‘Confessional novel’ genre which has been characterized as internal discovery in the 1920s. This work poses the questions about the confession itself, such as what confession is, how to describe it, and why texts entitled ‘jihaku’. This review grasps the meaning for the transformation of cultural history of its representation with the timeline set before and after the redefinition of the concept of confession as the Chinese characters ‘gobaek(告白)’ was translated into ‘confession’ in Japanese. This exploration of the starting point of the ‘Confessional novel’ holds significance for the eduction of the object of the confessional discourse in modern Korea and Japan, of inconsistency between object and concept of its, In a contemporary of “Confession under the Moon”, a dispute point of the confession about Japanese writer Tayamagatai’s short story “Hudong”, that it reveals paradoxical origin of the ‘Confessional novel’ which consists in the creative method of repudiation of confession. Previous studies have been focused on considering the significance of the formation of modern novel on the identical premises regarding the concept of confession an English literary basis. This paper attempts a research approach clarifying the condition for entry of translation language of modern confession by analyzing cultural meaning, in early modern Korea from a Japanese confessional discourse perspective. Therefore, this study adds to diverse discourses produced by Beck Dejin in the 1910s as the object of analysis. Beck Dejin published a series of articles of essay and creative works and translations and literary criticism on the reception of naturalism in the Japanese-run magazines of Shibunkai and Hantoushiron. Thus these confessional writings offer the grounds for treating literature as culture. Throughout the discussion, Jang, Eungjin and Beck’s series of confessional writings in the early 20th century clarify the cultural meanings and raise the issue as texts linked to the so-called ‘age of confessions’ in the 1920s, and their status in the overall cultural context becomes clear.

현대 심리신문기법이 허위자백을 유발시킨다는 견해들의 논증구조의 분석과 타당성 평가

조광훈(Jo Gwang Hun) 충북대학교 법학연구소 2015 法學硏究 Vol.26 No.2

The confession of a suspect or a defendant in a criminal proceeding improves the proceeding economics by decreasing unnecessary investigation and criminal proceeding and protects the human right of a suspect or a defendant. Of course, it is a valid statement only when the confession meets the requirement of voluntariness and credibility. Therefore, the modern interrogation technique of a investigation agency to get a legitimate confession from a suspect should be evaluated as a very legitimate and valid investigation activity of the investigation agency. Meanwhile, multiple research studies are appearing recently, which state that the modern interrogation technique used by investigation agencies is causing a false confession from a suspect. These studies argue that the investigation agencies developed exquisite interrogation technique and are using it to get false confession from a suspect and the studies attempt a demonstration based on the research studies and cases from United States. However, these opinions are committing errors in attempting demonstration by introducing the research studies in United States to Korean situation as they are without proper analysis and evaluation on the issue area of the modern interrogation technique that the technique causes false confession, the causes of false confession and the types of false confession. In addition, the studies are committing errors in ignoring the difference between the United States criminal justice system and the Korean criminal proceeding, in overlooking the difference among persuasion, coercion and deception, and passing over the function of modern interrogation technique in inducing a confession. Further, they are wrong in the hasty generalization of the prejudgment effect on a false confession. The ways to restrict a false confession and improve the voluntariness and credibility of a confession would be; the development of interrogation technique preventing false confession based on human right focused interrogation technique, reinforcement of defense attorney participation right during interrogation, practical guarantee of the statement right of a suspect regardomg the fact of its interest and further activation of video-recorded investigation. The attitude, which excludes the evidence admissibility of a pure confession by a suspect while considering the modern interrogation technique of drawing the logic contradiction in the confession from a defendant as a trap, is not desirable.

The Belgic Confession을 통한 그리스도인의 삶의 방안

민장배 한국실천신학회 2017 신학과 실천 Vol.0 No.53

본 연구의 목적은 Guido de Bres의 The Belgic Confession과 Clarence Bouwman의 해설서를 중심으로 참된 그리스도인의 삶이 무엇인지 분석하고, 그 실천 방안을 제안하는데 있다. The Belgic Confession은 로마 제국과 로마 가톨릭의 박해 가운데서 자신들이 믿고 있는 바가 무엇인지를 공개적으로 알리고, 순교를 각오하며 종말을 준비한 신앙고백서이다. 당시 The Low Countries에 살고 있던 신자들은 행한 대로 심판을 받게 될 것과 비밀과 위선도 드러나게 될 것을 믿었다. 또한 심판의 날에 참된 그리스도인들에게는 완전한 구원이 성취되고, 행함에 따른 열매를 보게 되며, 대적하고 박해하던 불경건하고 사악한 자들이 공정하게 심판 받는 것을 보게 될 것이라고 믿었다. The Belgic Confession은 현대 그리스도인들로 하여금 구원받은 백성들이 이 땅에서 어떻게 신앙생활을 해야 하는지에 대한 분명한 교훈을 주고 있다. 현대 교회는 자본주의에 익숙하여 성장주의, 외형주의, 기복신앙 등으로 인하여 성경에 대한 바른 해석과 가르침 보다는 인간 중심으로 전락해 가고 있다. 교회가 세상의 소금과 빛이 아니라 세상 문화를 적극 도입하여 향락을 추구하여 참된 그리스도인과 영적인 열매를 찾아보기 어려운 상황에 이르게 되었다. 이러한 상황에서 The Belgic Confession은 영적 성숙을 추구하지 않거나, 경건을 추구하지 않는 명목상 그리스도인들에게 참된 그리스도인이 될 수 있게 하는 신앙고백서라고 여겨진다. 본 논문에서는 37조로 구성된 de Bres의 The Belgic Confession 가운데 24조, 26조, 27조, 28조, 29조, 32조와 Clarence Bouwman의 해설을 중심으로 참된 그리스도인의 삶이 무엇인지 분석하고, 그 방안을 제안하였다. 이를 통해 21세기 교회가 성숙해지고, 현대 그리스도인들이 삶 속에서 그리스도인의 표지가 드러나 하나님께 영광을 돌리고 심판의 날에 완전한 구원의 반열에 설 수 있기를 기대한다. This study aims to analyze the true meanings in Christian life referring to the Belgic Confession by Guido de Bres, and articles about the doctrinal standards by Clarence Bouwman and suggest the practicing methods. The Belgic Confession is a written confession of faith by Christians, encountering an oppression from Rome and Roman Catholicism, to publically announce what they believe resolving a martyrdom. The Christians at the time, living in the Low Countries, believed that the judgment would be made on what is done and the secrets and hypocrisy will be exposed. They also believed that the complete salvation would be achieved for Christians who will gain the fruits of good acts seeing the evils and blasphemers be judged impartially. The Belgic Confession provides the morals to modern Christians how the saved ones should live in the temporal world. The modern church degenerated, influenced by capitalism focused on economic growth, externality, and the faith for blessing, centered in the human matters rather than the authentic interpretation and teachings. In the time the church enjoys and is focused on the human matters rather than the light and salt of the world, the spiritual fruits are rare to find. In this sense, the Belgic Confession is what makes nominal Christians who do not pursue devotion to be the true Christian. This study analyzes article 24, 26, 27, 28, 29, and 32 among the 37 articles of the Belgic Confession by de Bres and Clarence Bouwman’s interpretation to seek what is the life of true Christians, and suggests practicing methods. Through the practice, churches of the 21st century can achieve the spiritual growth, and modern Christians could present signs of Christians in life so they could attribute glory to the God and achieve the complete salvation.

자백의 철회

이정환(Lee, Jeong-Hawn) 원광대학교 법학연구소 2009 圓光法學 Vol.25 No.3

Once the confession in a trial is established valid, the court of justice must base it as the ground of the verdict without asking the authenticity of the confessed fact. Also, the confessor is bound by the confession and is restricted from making fact assertions that opposes the confession. And the opposite party become unable to prove the existence of the confessed fact. In other words, a confession has the validity of excluding the jurisdiction of court on the confessed fact and at the same time has a binding force on the confessor. When taken in the perspective of the formation of litigation procedures, a confession makes the proof procedures of confessed fact, has the validity of procedure formation that advances the procedure and has the validity of settling the base fact of the judicial decision. Therefore, the confessor is not allowed to withdraw this in principle. A confession is a act of litigation, has no cancellation clause in the General Provisions of the Civil Code and can only be withdrawn by the exceptional conditions presecribed by the proviso 288 of the Code of Civil Procedures. While there was no clause concerning the withdrawal clause of confession in the old code of civil procedures, Germany installed the express provision allowing withdrawal if the confession does not concur with the truth and also can be proven to be from an error in the article 290 of German cold of civil procedures, and even in the old code the commonly view and precedents recognized the withdrawal of confession under the same condition and the above German code, taking into the above article under consideration. Also, among the withdrawal conditions of nontruth and error, an error simply means that the confessor misunderstood a specific fact at the time of confession, and does not mean error in the civil law, or incongruency between the validity intention and the indicated action. Because this is an action of litigation that has the characteristic of conception notification, in which the legal characteristic of a confession reports a specific fact on the court of justice in the justice, there is a precedent recognizes a confession caused by an error just by the intent of general pleading. However, strictly restricting the withdrawal of confession by the express provision 288 of the Cold of Civil Procedures is not natural when reviewed under comparative law. The clause 2, article 266 of the Austrian code of civil procedures make the validity of confession in justice to be up to the discretion of the court, and, even in the mother law country Germany, the condition of error is not strictly demanded as long as there is the proof of nontruth. Also, the code of civil procedure of Japan does not have any clause concerning the withdrawal of confession. The fact that the confession withdrawal conditions are applied in considerable mitigated form and the that the condition of the proof of error is mitigated in precedents in Germany provides sufficient grounds for an opportunity to review the confession withdrawal conditions. Especially If we recall that the article 263 of the German old code of civil procedure listing the proof of error as one of the confession withdrawal condition lead to an intense polemic on whether a confession as the confession characteristic is an intention indication or intention indication or conception indication and that the strict listing of confession withdrawal condition in the article 290 of the German code of civil procedures was thought as at least one cause of the distinction between claimed confession and fact confession in the polemic on the lawfulness of the claimed confession, the theoretical review of the confession withdrawal condition is a very important task. Therefore, in this article, the withdrawal conditions of confession in court is examined. The precedents of Korea on the proviso clause of article 288 of the Code of Civil Procedure, precedents of Japan where there is not a par

박형룡과 웨스트민스터 신앙고백서

이상웅(Lee, Sang-Ung) 개혁신학회 2010 개혁논총 Vol.14 No.-

This article aims to investigate Dr. Park's judgement and appropriation of the westminster confession of faith in his works. In the second section, considering his scholarly background we could properly assume that the Westminster Confession of Faith influenced on his thought from his junior high school to the Princeton Theological Seminary. Besides, the Southern Baptist Theological Seminary where he obtained his Ph. D. was under the influence of Old-princeton theology. In the third section, we come to see that in his early works (published from homecoming before the publication of magnum opus) he quoted the Westminster Standards concerning the autority of Bible, church, predestination and the eternal decree and so on. He viewed the Confession as "the most clearly, the most powerful, the most logical and the most precise." Furthermore, he even thought that the calvinistic theology represented in the Westminster Standards is same as the apostolic theology. In the fourth section, we come to know that in his magnum opus, Dogmatic Theology(7 vols. 1964-1973), he regarded the Confession as the standard and guidance of his theological study, but placed a limit on all confession including the Westminster Confession of Faith. In terms of the external knowledge principle in his dogmatic theology - prologomena, he developed his theology by quoting the Confession. Also, it is manifested that he gave many literal quotations about the Confession in terms of doctrine of God (trinity, election and reprobation, and the permissive providence of sin, and so on). In his doctrine of Man(he uniquely called the Doctrine of Man and Sin), he positively appropriated the Confession (free will, original sin, law and covenants). In terms of his doctirne of Christ, we come to see that he gave less quotation and less appropriation of the confession rather than in the other locus. For, he based his doctrine of Christ on Dutch reformed theology through the reading the writings of G. C. Berkouwer and L. Berkof who mainly quoted Confessio Belgica, Heidelberger Katechismus and Canons of Dort. In his doctrine of Salvation, he many times mentioned the Westminster Standards. But, he went so far as resolutely criticize the Dutch reformed tradition such as assurance of salvation that is different from the Confession. In his doctrine of Church, he made clear the distictive reformed doctrine of church against Luteran and Roman Catholic view. Lastly, in his Eschatology, Dr Park as the powerful champion of "historical premillenialism" didn't give many quotations from the Confession. In the fifth section, we examined his late works in relation to the Westminster Confession of Faith. He thought the confession "as second dogmatic standards only to the Word of God." He appealed that the Korean Presbyterian Churches must hold to fast the Confession without any correction. Dr Park didn't equate the Confession with the Bible but firmly believed that the Confession need not to be corrected at all.

소의 교환적 변경과 자백의 효력 - 대법원 1997. 4. 22. 선고 95다10204 판결을 중심으로 -

최광선 한국민사소송법학회 2024 민사소송 Vol.28 No.1

This case involved a confession by the defendant to the claims asserted by the plaintiff in the first action. The plaintiff filed a new complaint and dismissed the old complaint through an exchangeable change of claim. The key point of the judgment in this case was that the defendant's confession was extinguished by the plaintiff's withdrawal of the complaint. While the main legal reasoning of this case is reasonable, there are a few more points to consider. First, the concept of revocation of a confession should be replaced with the concept of lapse of a confession. In this case, the confessing individual is not extinguishing his confession for reasons that would otherwise be attributable to himself. The confession was extinguished because of the exchangeable change of claim, which should be viewed as an effect of lapse of confession. Second, if the confessor relied on the confession as a defense in a lawsuit before the exchangeable change of claim, it does not extinguish the prior trial confession. This is because the act of procedure has already been formed based on the trial confession and it is necessary to ensure legal stability. It is also noted that the opposite party's consent to the exchangeable change of claim does not include consent to the revocation of the confession, unless there are special circumstances.