Is the Mosaic law tripartite? (Historical Overview)

As was mentioned in the previous post, according to R. T. France, evidence for such a tripartite division of the law "cannot be traced back earlier than the Middle Ages."[1] However, there might be some evidence that at least a dichotomy between ceremonial works and the works of the law existed at the time of Jerome. According to Luther, Jerome had introduced "notable error and ignorance" in the understanding of Rom 3:19-20 when he suggested that Paul was here calling ceremonial works, works of the law.[2] A possible bipartite understanding of the law also could have existed at the time of Augustine, for Luther claimed that Augustine resisted Jerome,[3] and Aquinas stated that in Contra Faust, Augustine held "that in the Old Law there are 'precepts concerning the life we have to lead, and precepts regarding the life that is foreshadowed.'" Aquinas then related these precepts to moral, ceremonial, and judicial principles by arguing that both moral and judicial principles fall under the "life we have to lead" category. [4]

Fast forwarding to the Middle Ages, in Summa Theologica, Thomas Aquinas himself discussed the law (which he referred to as precepts) and its three parts (moral, ceremonial, and judicial) in his section entitled "Treatise on the Law" and more specifically in questions 99-105. Of interest is the fact that in his writings, Aquinas did not just assume this partition of the law, he actually developed an argument for the existence of these three parts. A future post will deal with Aquinas' position in detail, but now let us continue our historical overview.

Jumping to the time of the reformers, Luther seemed to accept at least a dualism of the law when, in The Bondage of the Will, he referred to "the civil or moral law."[5] Calvin, in book two of Institutes of the Christian Religion, presented a bipartite view when he discussed the law, emphasizing the moral and ceremonial aspects of it,[6] but later, in book four of the Institutes, when he discussed civil government, he presented a clearly tripartite view of the law when he stated: "the well known division which distributes the whole law of God, as promulgated by Moses, into the moral, the ceremonial, and the judicial law."[7] While Calvin did not present a logical defense of the tripartite division of the law as Aquinas did, his use of this tripartite division to justify the abrogation of only part of the law and his interactions with and citations of a variety of Scriptures are also of interest to the question at hand.

After the reformation, the tripartite division of the law seemed to slowly solidify as an accepted concept. Some still held, as John Owen stated in his Two Short Catechisms, that "the whole law [was] moral and ceremonial," pointing to a bipartite view of the law,[8] but ultimately, the tripartite view was propagated and popularized by the Westminster Confession (1646), which was the basis for a variety of other confessions of faith, including the 1689 Baptist Confession of Faith. In the 1689 Baptist Confession, the tripartite division of the law is clearly seen in the chapter on the law of God (Ch. 19), where it reads: "besides this law, commonly called moral, God was pleased to give to the people of Israel ceremonial laws, containing several typical ordinances, partly of worship" and that "to them also he gave sundry judicial laws, which expired together with the state of that people."[9] While the 1689 Baptist Confession did not provide an argument for its views, but simply stated the belief of its signatories, as is customary for confessions, it did however substantiate its articles with a variety of Scripture references which are also of interest to the quest at hand.

Looking at contemporary times, it is interesting to note that the Baptist tradition found in the 1689 confession has not survived in the Baptist Faith and Message 2000, where no mention of the tripartite law is made. Some current thoughts and discussions on the issue of the law and the gospel are summarized in Five Views on Law and Gospel, first published by Zondervan in 1993. In this book, the reader is presented with the following five views: the reformed perspective, the theonomic reformed approach, the evangelical (holiness code) approach, the dispensational view, and the modified Lutheran view.[10] The first three have to maintain that the law is at least bipartite, if not tripartite for their approach. The last two do not have to hold to any division of the law.

As we continue this discussion, we will next tackle Aquina's arguments for a tripartite division of the law. In the meantime, do you know of any other historical figures that might have convincingly argued this position?

In this series:
Is the Mosaic law tripartite? (Introduction)
Is the Mosaic law tripartite? (Historical Overview)
Is the Mosaic law tripartite? (Analyzing Aquinas' arguments)
Is the Mosaic law tripartite? (Analyzing Calvins' arguments)
Is the Mosaic law tripartite? (Wrapping up with two more historical views)
Is the Mosaic law tripartite? (Entertain generic arguments for flaws in the tripartite assumption)
Is the Mosaic law tripartite? (Some final thoughts)

---

[1] R. T. France, The Gospel of Matthew, NICNT (Grand Rapids: Eerdmans, 2007), 180n. Unfortunately, France does not document this statement. Based on the research done, it is assumed that France's reference to the Middle Ages is a reference to the work of Thomas Aquinas.

[2] Martin Luther The Bondage of the Will CXLIII. References to classical, medieval, and renaissance works will be cited as per section 17.5.1 of the 7^th edition of Kate L. Turabian's A Manual for Writers.

[3] Ibid.

[4] Thomas Aquinas Summa Theologica FS.Q99.A4.

[5] Luther Bondage CXLVI.

[6] John Calvin Institutes of the Christian Religion 2.7, 2.8.31.

[7] Ibid., 4.20.14.

[8] John Owen Two Short Catechisms XIV.Q2.

[9] Samuel E.Waldron, A Modern Exposition of the 1689 Baptist Confession of Faith, 3rd ed. (Webster: Evangelical Press, 1999), 232-33.

[10]Greg L.Bahnsen et al., Five Views on Law and Gospels (Grand Rapids: Zondervan, 1999), 5.

When in France, ...

Is the Mosaic law tripartite? (Introduction)

During my last semester at SEBTS, I took a Christian Ethics class. It seems customary, when studying Christian ethics, to assume that the Mosaic law is tripartite, which means that the Old Testament law is assumed to be divided into three parts: moral, ceremonial, and civil/judicial. Following that assumption, the New Testament believer is to assume that the moral law is still valid in the believer's life, while the last two parts have passed away with the coming of Christ.

The problem is that while ethicists often hold to this view, it seems that New Testament and Old Testament scholars do not agree with them. For example, R. T. France, in his commentary on Matthew, states:

It is sometimes suggested that Matt 5:17-20 is concerned only with the moral law, not with ceremonial and civil laws of the OT. But this convenient distinction of the law in three categories has no biblical basis, cannot be traced back earlier than the Middle Ages. Moreover, such a selective approach is difficult to square with Jesus' insistence on the importance of the smallest details of the law (v. 18) and the 'smallest commandments' (v. 19).[1]

Hays states that the tripartite division of the law "suffers from three major weaknesses: It is arbitrary and without any textual support, it ignores the narrative context, and it fails to reflect the significant implications of the change from Old Covenant to New Covenant. This approach, therefore, is inadequate as a hermeneutic method for interpreting and applying the Law."[2] Barrick bluntly states that "no one can justly separate the moral, civil, and ceremonial parts of the Law from each other: it is a unit."[3] These are only a few of the objectors and of the objections to the tripartite division of the law.
In the next sets of posts, I will try to look at the validity of such a division of the law through a historical and theological approach. In the meantime, what are your thoughts? Is a tripartite division of the law valid?

In this series:
Is the Mosaic law tripartite? (Introduction)
Is the Mosaic law tripartite? (Historical Overview)
Is the Mosaic law tripartite? (Analyzing Aquinas' arguments)
Is the Mosaic law tripartite? (Analyzing Calvins' arguments)
Is the Mosaic law tripartite? (Wrapping up with two more historical views)
Is the Mosaic law tripartite? (Entertain generic arguments for flaws in the tripartite assumption)
Is the Mosaic law tripartite? (Some final thoughts)

---

[1] R. T. France, The Gospel of Matthew, NICNT (Grand Rapids: Eerdmans, 2007), 180n. Unfortunately, France does not document this statement.

[2] J. Daniel Hays, "Applying the Old Testament Law Today," Bibliotheca Sacra 158 (Jan-Mar 2001): 30.

[3] William D. Barrick, "The Mosaic Covenant," TMSJ 10/2 (Fall 1999): 213.

Graduation

Well, it is official now. I have my Master of Divinity with Pastoral Ministries and Biblical Languages. Cindy's mom and Bro. Ronny were able to come up for the ceremony. Tonight we get together with other graduates from Messiah and a bunch of friends to share in the life and celebrate.

One Week to Go!

After 6 years, I have finally finished my MDiv program at SEBTS. I took my last final yesterday, and now I am just waiting for commencement. God willing, in a week, I'll have to change my profile description to omit "seminary student". After 16 straight years of college, I am finally going to take a sabbatical from school. Hallelujah!

Hopefully this will give me some time to write all that has been floating through my mind in the last year or so, and to finish a few series that have been left unfinished. So if you had given up on me ... hopefully, I'm baaaaaack!

New Movie

I was recently made aware of a new movie coming out in theaters on Friday, April 18th: Expelled: No Intelligence Allowed. I contacted Dr. Bill Dembski, professor, author, and fellow blogger (I know Alan, I have not blogged in a while ...), whom I had the privilege of meeting last summer while I was in TX. He told me that the movie was well done and suggested that I go see it. Therefore, here is my plug for the movie, which is getting much fire from evolutionists' sites. I'll let you know what I think of it after we see it on the 18th. BTW - if anybody is interested in going with us, let us know.

love above everything else - Bill Clinton

"The reason we have to put love above everything else is because we see through a glass darkly and know in part. Therefore, it almost doesn't matter whether the Bible is literally true, because we know in part. We see through a glass darkly. Humility is the order of the day. The reason we have to love each other is because we might all be wrong." - Former President Bill Clinton

found in J. Gerald Harris, "Jimmy Carter aglow over New Baptist Covenant Celebration," The Christian Index 187, 4 (02/14/2008): 12-3.

Well, here is the epitome of Derrida's deconstructionist thought and postmodern relativism: it does not matter whether something is true or not because we are probably going to misunderstand it anyhow. The problem is that knowing in part does not mean not knowing at all; just because we cannot comprehend 100% does not make truth useless. I wonder if the former president would want his physician to think that anatomy almost doesn't matter because, after all, we don't really understand all that is going on in the body anyhow.

Don't get me wrong; humility, unity, and love are essential in our daily Christian walk. Paul teaches us to "Let love be without hypocrisy. Abhor what is evil. Cling to what is good" (Rom 12:9). Our very faith depends on the veracity of Scripture, and that is a "good" we should cling to. It does matter that the Bible is literally true. Our unity as believers is based on "walking in the light" (1 Jon 1:7) and following Him: the one who is "the way, the truth, and the life" (John 14:6, emphasis mine).

It is finished.

Well it took a while, but the living room's wood floor is finally finished. This week we put in the final corner, finished the border that goes around the room, and set it up so that when we are ready, we can start flooring the dining room. Next flooring project: the upstairs hall and the steps.

I can't stop …

So we left our renovation site (home) for our Christmas break and went down to Georgia. Obviously, though, construction is now in our blood. What did we do for most of our break? Yes, you guessed it, we built stuff. Cindy's mom was in definite need of shelves for her collection of books. They were all so improperly stored in many cardboard boxes. So with the very generous loan of tools from extended local family and lots of work, the books are now properly displayed and stored on her new bookcase, featuring 20 fixed shelves and 15 adjustable shelves, in her new reading room. We did not have time to do the finishing touches, so we will have to go down to add molding and to paint the adjustable shelves. For the meantime, though, we rest content that the books have a proper resting place.

Update on the living room floor

In a previous post, I posted some pictures of our living room floor. Here are a couple of update pictures:



Now, if I can find time to finish the last corner and start the transition into the dining room, we'll be able to call the living room floors done.

Our first fire in our fireplace

Well, I did my doctoral work in combustion, but I learned how to set up and start a fire in a fireplace years earlier from my papà. So when it came to having our first fire in our fireplace, I used his patented fire stacking technique. Judge for yourself ...

Now, first you start with a good under layer of paper.

Then you add a good layer of small branches: kindling, as they sometimes call it.

Finally, you put on the smaller logs with the larger logs in waiting.

Now the next tip was furnished by our chimney sweeper. After you open the damper, in the chimney, burn one piece of paper per story in your house to warm up the flue and start the drafting process. Once that is done, light the paper under the kindling and enjoy!

authenticity - David F. Wells

The postmodern reaction against Enlightenment dogma will not be met successfully simply by Christian proclamation. Of that we can be sure. That proclamation must arise with a context of authenticity. It is only as the evangelical Church begins to put its own house in order, its members begin to disentangle themselves from all of those cultural habits which militate against a belief in truth, and begin to embody that truth in the way that the Church actually lives, that postmodern skepticism might begin to be overcome. Postmoderns want to see as well as hear, to find authenticity in relationship as the precursor to hearing what is said. This is a valid and biblical demand. Faith, after all, is dead without works, and few sins are dealt with as harshly by Jesus as hypocrisy. What postmoderns want to see, and are entitled to see, is believing and being, talking and doing, all joined together in a seamless whole. This is the great challenge of the moment for the evangelical Church. Can it rise to this occasion? - David F. Wells

found in David F. Wells, Above All Earthly Pow'rs (Grand Rapids: Eerdmans, 2005), 315.

I would add that this is not a postmodern challenge, but it is valid for all times. As DC Talk sings of in What if I Stumble?: "The greatest single cause of atheism in the world today is Christians, who acknowledge Jesus with their lips, and walk out the door, and deny Him by their lifestyle. That is what an unbelieving world simply finds unbelievable." Will you please live out your faith? If not, will you stop telling people that you are a Christian? (BTW - I'm not talking about perfection, I'm talking about submission.)

A week in France: looking for the history of the church - day 2

The next morning started with a good breakfast and the picking up of our rental car: a new Volkswagon Passat (btw - this was a really fun car to drive around France). From there, we checked out of the hotel and made our way to the Papal palace in Avignon where we arrived just in time for the Heineken delivery; after all it would not be a good papal palace without a good stock of beer, right?

The palace was quite interesting. Not only did we get to walk through this great building and learn much about the catholic history of the time, but we also were able to see a couple of artifacts concerning Protestantism of the time. We saw a copy of an indulgence note and a copy of engravings left on prison walls in the 16th century by Protestants who had been imprisoned by the pope.

We then proceeded to drive north toward the city of Orange. Orange is famous for its Roman amphitheater. Many amphitheaters have much better preserved steps/seats, many are larger, but few have such a well preserved back wall (because of the construction techniques, weather, materials, etc., the back walls are very prone to collapse). Of interest is a statue of the emperor, found in the middle of the wall, who is overseeing the show and blessing it. By the way, located just outside the amphitheater is a temple dedicated to such emperor worship. How convenient, you could thank the emperor for the games on your way out.

After some shopping and a good crêpe meal, we headed to Anduze, home of Le Musée du Désert: a museum of protestant history dedicated mainly to the desert period (1685-1789), which is considered to go from the revocation of the Edict of Nantes to the French Revolution. The museum was closed when we got there, so we looked at local potteries, found all the sites we wanted to visit the next day, and settled in for the evening.

church and culture - David F. Wells

Ways of thinking and organizing in our society often become our ways of thinking about ourselves and organizing our lives. Thus, those who gaze at a computer screen by day and a television screen by night may well feel awkwardly obsolete in church if there is not another screen on which to gaze. The demands of efficiency, and the rational, impersonal workings of bureaucracy, are so much a part of who we have become that many of us also want our churches to have the feel of a smoothly run corporation. Our capitalism has been so virile and abundant, filling our lives with goods in quantities unknown in any previous age, that it seems only natural - at least in middle class, white churches - to expect the same range of choice in programs and services as we experience in the commercial world. The norms of the workplace so easily and so unknowingly become our own internalized norms. And this is true of most people. - David F. Wells

found in David F. Wells, Above All Earthly Pow'rs (Grand Rapids: Eerdmans, 2005), 22-3.

Wells unfortunately points out that way too often, culture has transformed the church, but is that what is supposed to happen? No, as I stated a while back when I posted a short post called The kingdom of heaven, Christ calls us to transform culture, not for culture to transform us. So let me ask again: are we affecting the world around us?

The windshield wipers and the internet

It is amazing what one can learn from the internet. I often joke with people that I have learned how to do all I have done on the house by surfing the web. While this is definitely an exaggeration of the truth, I have learned much from the web.

For example, I have learned how to install a new circuit breaker from the web, and, like Cindy likes to say, I am still alive to tell about it. I have also learned how to install wood flooring from the web. The process is very simple and with some ingenuity can be embellished: see the pictures of our Brazilian Cherry wood floors, with border, that I am currently installing in the living room and will eventually install throughout the house.

From time to time I reach an impasse or need some input, and so I go and search, search , search, until I find the answer. For example, several months ago our windshield wipers on the Saturn started misbehaving. I could turn them on, but could not turn them off unless I turned the car off at precisely the right time: when they were at their lowest position. Since we are in a drought, it has not been very inconvenient, but with the advent of fall and the lower temperatures in the morning which cause condensation on the windshield, it finally had to be fixed. So where did I turn to try to figure out what might be wrong with my 1998 Saturn SL2's windshield wipers? Well, you guessed it: the internet and my friend Google. I entered the search string: "1998 Saturn SL2 windshield wipers do not stop," selected the first proposed site which had a link to a site which contained the answer: replace the motor.

The answer at first did not make any sense. I talked it over with a couple of friends and did some tests and convinced myself that the motor was the problem. So I asked a friend if he could change the motor. And guess what? The site was right, changing the motor did fix the problem. So if you are having the same problem, now you have TWO sources confirming the solution. BTW, the reason it fixed the problem has to do with the gearing in the motor, but I won't go into that here.

So next time you have a question, hop on over to the information superhighway, you never know, you might find the answer to all your know how problems.

More Philosophy and Ecclesiology

Another comment that came to mind last night:

My professor was pointing out one of the flaws of post-modernism: it claims that truth is known in community and that as long as the community agrees that something is the truth, then it is valid in that community, even if that truth would not be agreed upon in the community next door. He correctly pointed out the lack of absolutes this type of thinking displays, and therefore that line of thinking is flawed.

This got me to think of Christendom. Aren't denominations just that: communities that agree something is true, even if its truth is different from the community next door? Isn't this mentality then by parallel flawed? Or am I committing an informal fallacy? Yet, some in Christendom would state that denominations are a positive thing, since they allow unity amongst diversity (viz. thanks to denominations, we can disagree, but since we are separate, we can do that without struggle). Aren't they therefore also denying the absolutes?

Philosophy and Ecclesiology

Tonight, during my philosophy class, my professor stated that one problem with today's culture is that things are often defined by what they do and not by their essence: particulars are used to define things, not universals.

This got me to thinking ... if this is a Christian complaint about the culture, then why do most Christian ecclesiology books commit the same fallacy when defining the church? Why is the church so often defined by function instead of by essence?

Is it that people do not understand the essence of the church? Is it that looking at essence would result in a different ecclesiology? What do y'all think?

Turabian in MS Word 2003

Tired of having one document for your title page and another for the rest of your document? Tired of pulling out your hair while inserting footnotes? Well, you don't have to. Below you will find some simple instructions to help you format your term paper all in one file and to save money on those hair transplants.

You will cover 5+1 lessons:
Lesson 1 - Seeing is believing: how to show your formatting marks
Lesson 2 - First impressions: creating the Title page a la SEBTS / SECWF
Lesson 3 - And the rest of the story: formatting the rest of the pages
Lesson 4 - 1, 2, 3 ... let's number all our pages
Lesson 5 - Footnotes, footnotes ... lots of footnotes
Lesson Misc. - How does she expect me to do that? A list of more tips ...

So ... ready to start? Well, open a New document in MSWord.

To understand what is going on and to better know what you are doing in MS Word, let's get in the habit of showing your formatting marks. To do this click on the paragraph mark symbol on the standard toolbar: Now you will be able to see all your formatting marks (marks which by the way, will not print). Formatting Feature PRESS Formatting Mark space SPACE BAR line break SHIFT + ENTER paragraph break ENTER tab mark TAB page break section breaks

Page breaks are yesterday's tool for separating two pages. Meet your new best friend: section breaks! Section breaks are at the heart of this method of pagination for a term paper. They will not only allow you to easily adjust your margins, but, in combination with headers and footers, will allow you to insert page numbers a la Kate. So let's get right to it ... Go to the menu bar and press Insert, and then Break. In the Break dialog window under Section break types press Next page and then click on OK. Your first page will look as follows: So what have we done so far ... well, you have divided your document into two sections. That means that your document now is actually two documents in one. The first section can be formatted anyway you want it without affecting the other sections. Your title page, that is section one, needs a 3" top margin so go ahead, set the margins ... First of all position your cursor before (to the left of) the Section Break marker on the first page. Now, go to the menu bar and press File, and then Page Setup. In the dialog window under Margins set the Top margin to 3" and the Bottom margin to 1.6". Now you might be asking yourself why should I set the bottom margin to 1.6" when the bottom line of my title page should be at 2". What happens when you set the bottom margin at 2", your bottom line will be at 2.3" from the bottom; setting it at 1.6" allows you to have a bottom line 1.9" from the bottom, which is a lot closer to the required 2". Now finish off your title page by putting all the information required on it. I suggest that you set this page to be double spaced. To do this go to the menu bar and press Format, and then Paragraph. In the dialog window under Spacing set the Line Spacing to Double. Now insert all the required information remembering that the A Paper line needs to be at the center of the page: that is theoretically at 5.5", but practically at 5.6". Congratulations you are now finished with your Title Page!

Now that the Title page has been created it is time to find out how we format the rest of the document. Now ... position your cursor on page two. You will remember that according to 14.10 in the Turabian manual, the first page of your paper, which is considered a new major section will have a 2" top margin, while the rest of the paper according to 14.2 will have a 1" top margin. You could get around the setting margin issue by adding several paragraph breaks, but, as we will see in Lesson 4, that would not help you with page numbers. So, since the first page is different from the other pages, it has to be a different section. Go to the menu bar and press Insert, and then Break. In the dialog window under Section break types press Continuous and then OK. What you have done is make the current page (the first page of your paper, but in reality page two) a section by itself, that is section two. The rest of the document is now section three. The trick here is to realize that everything you do before this section break affects only section two, and everything you do after this section break affects section three. Position your cursor before the section break Go to the menu bar and press File, and then Page Setup. In the dialog window under Margins set the Top margin to 1.9" (because of the section break taking up space a 2" setting will result in a 2.1" top margin), the Bottom margin to 1", and also make sure that the Left and Right margins are set to 1". Click OK. Position your cursor after the section break Go to the menu bar and press File, and then Page Setup. In the dialog window under Margins set the Top margin to 1", the Bottom margin to 1", and also make sure that the Left and Right margins are set to 1". Click OK. Now that you are done formatting the Page, we need to format your paragraphs. Go to the menu bar and press Format, and then Paragraph. In the dialog window under Indentation set the Special to First Line and the By to 0.25" (this will indent the first line of every paragraph by about 5 spaces, see 14.4 in Turabian). Also in the dialog window, under Spacing set the Line Spacing to Double. Click OK. Except for page numbers, which will be discussed in Lesson 4, you are done formatting your document. Do remember that any other chapter or sections (such as a Bibliography, for example) needs to follow the 14.10 Turabian rule. Thus when you are done writing your paper insert a next page section break, and then repeat what you have just done above.

What I am about to show you will NOT work if you have not set up your paper into separate sections, so if you did not read Lessons 1-3, go back and read them now. Never ever ever use Page Numbers from the Insert menu again. To insert page numbers we will now work directly with our headers and footers. Thus the first thing we need to do is to show our headers and footers. Go to the menu bar and press View, and then Header and Footer. This not only will show you your header and your footers, but will automatically position your cursor in the header of the page you are currently working on. Also, you should now see the Header and Footer toolbar: You might have notices that one button on the Header and Footer toolbar is shaded. This button allows you to control how the header (or footer) of each section links to the header (or footer) of the previous section. When it is shaded, you will see the words Same as Previous, at the top right hand corner of your header (or footer). This means that the header (or footer) for this section will be like the header (or footer) of the section before it. Since this is NOT what you want, click on the button. Now the button is no longer shaded and the words Same as Previous no longer appear at the top right hand corner of your header (or footer). You must perform the same action with all the headers and footers in your paper. Word has three buttons that will facilitate your movement: Switch Between Header and Footer for a given section Show Previous takes you to the previous section Show Next takes you to the next section BEFORE YOU DO THAT, if you have not yet written any of the text of your paper (which is probably the case if you have been following this tutorial from the beginning), be forewarned that right now you will not be able to see Section 3. So either wait until you have written some text to insert the page numbers, OR insert a page and a half of paragraph marks in the body of your paper. This will allow you to see Section 3 so that you can insert the page numbers correctly (steps 5-8 below). Once done inserting the page numbers (after step 8), you can safely erase the paragraph marks without loosing the formatting you just did. Once all your header and footers are disconnected, it is time to insert your page numbers. I suggest that you start by positioning yourself on the first text page, that is the page after your title page, to insert your first page number. Thus position yourself in the correct location, that is that is the Footer of Section 2, and press the Insert Page Number button. You will most likely find out that the number that has just been inserted is a 2. Now you really want a 1 on this page, so to change this you will have to format your page numbers by pressing the Format Page Number button. This will open a dialog window where, under Page numbering you can set Start at to 1 and then click on OK. Now you will notice that your page number changed from a 2 to a 1, just what you wanted! Make sure this number is centered according to Turabian 14.9, and you are done with section 2. Now position yourself in the Header of Section 3, and inset a page number by pressing the Insert Page Number button (you only insert it once for the whole section). Don't forget that since section three is the rest of your paper (excluding bibliography or appendices), the page numbers need to right justified according to Turabian 14.9. You have now successfully inserted page numbers. Double check that there are no page numbers anywhere on the title page, or at ten top right corner of the first page, or at the bottom of the succeeding pages. If that is the case: CONGRATULATIONS!

Now that the whole paper is formatter, your last challenge is inserting footnotes and formatting them, and since by now you have become a MS Word expert, let me introduce you to some neat features of MS Word. To insert footnotes, position your cursor where you want to insert your footnote and then go to the menu bar and press Insert, then choose Reference, and then Footnote... . This will open a dialog window. In this dialog window under Location, set Footnotes to Bottom of Page. This will allow you to match rule 14.15 in Turabian. Then press Insert. Rule 14.13 in Turabian specifies the rest of the formatting for footnotes. Here you have a choice, either you format every single note, one at a time as you insert them, or you learn about Styles and Formatting. I will assume that you would rather learn than incessantly format footnotes over and over, so let's do it! The trick to doing this only once is to get it set up from the start, so right after step 2. above, before you type in any text, do the following: go to the menu bar and press Format and then Styles and Formatting.... This displays the Styles and Formatting Task Pane. Here you will see, in the Formatting of selected text window, Footnote Text, right click on it and choose Modify... This will open a dialog window. At the bottom left hand corner of the window click on Format, and choose Paragraph... This will open another dialog window. Under Indentation set Special to First line and By to 0.25" (this indents the beginning of the footnote about 5 spaces). Also under Spacing make sure Line spacing is set for Single and set After to 10pt (this automatically puts a blank line following the footnote). Click on OK. Before you close the Modify Style window, make sure you know whether your professor wants the footnotes in 12pt font or 10 pt font. As a general rule, the college requires 12pt and the seminary 10pt, but this varies from professor to professor. Currently the font is probably set to 10pt, if this is what you want, then go to step 9. below, if it isn't, at the bottom left hand corner of the Modify Style window click on Format, and choose Font.... This will open the Font dialog window in which you can pick the font size you desire. When you are done click OK. Finally click OK on the Modify Style dialog window and you are done. To insert any other footnote all you have to do are steps 1. and 2. above. In the next lesson I answer some frequently asked questions, which might interest you, so go take a look!

How do I ... Bibliography The first thing you should remember is that the Bibliography is a new chapter, and thus needs to be formatted as so (see step 13 in Lesson 3). The secret to formatting the rest of the Bibliography correctly is in the Format, Paragraph option of MSWord. Here are some simple instructions on what to do: Before you press return after your first source, go to the menu bar and press Format, and then Paragraph. This will open a now familiar dialog window. In Indentation set the Special to Hanging and the By to 0.25" (this makes the first line flush and the rest indented 5 spaces to follow rule 9.8 in Turabian). Also under Spacing set the Line Spacing to Single, and After to 12pt (this will make your entries single spaced and automatically place a blank line after each entry to follow rule 9.8 in Turabian). When done click on OK. That's all folks! Block Quotes The secret to formatting a block quote is in the Format, Paragraph option of MSWord. Here are some simple instructions on what to do: Make sure that your cursor is in the paragraph you want to format. Go to the menu bar and press Format, and then Paragraph. This will open a now familiar dialog window. In the dialog window under Indentation set the Left to 0.25" (this will indent the whole paragraph by about 4 spaces, see 5.30 in Turabian). Also in Indentation, depending on what 5.32 in Turabian prescribes, you might have to set the Special to First Line and the By to 0.25". Finally don't forget to set this paragraph to single spacing: under Spacing set the Line Spacing to Single. When done click on OK. That's all folks!