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MagnaFlow Universal Catalytic Converter 2 inch T2 RearKeep the check engine light off with MagnaFlow California Grade CARB Compliant Universal Catalytic Converter 334004. The Universal design allows the part to fit a wide array of vehicles, and the stainless steel construction of this catalytic converter is highly resistant to corrosion. The single laser fusion weld greatly reduces the possibility of a leak, and our compact, low mass design also allows for greater thermal efficiency. This replacement
Keep the check engine light off with MagnaFlow California Grade CARB Compliant Universal Catalytic Converter 334004. The Universal design allows the part to fit a wide array of vehicles, and the stainless steel construction of this catalytic converter is highly resistant to corrosion. The single laser fusion weld greatly reduces the possibility of a leak, and our compact, low-mass design also allows for greater thermal efficiency. This replacement part is designed to meet or exceed California Air Resource Board requirements, and has undergone additional testing to comply with CARB guidelines to allow for legal use in California and CARB restricted states, for the listed vehicles.This Part Fits:
| Year | Make | Model | Submodel |
|---|---|---|---|
| 1980 | Dodge | B200 | Base |
| 1981-1987 | Dodge | B250 | Base |
| 1984-1987 | Dodge | Caravan | Base |
| 1984-1987 | Dodge | Caravan | LE |
| 1984-1987 | Dodge | Caravan | SE |
| 1984-1988 | Dodge | Mini Ram | Base |
| 1984-1987 | Dodge | Mini Ram | Royal |
| 1986 | Ford | Aerostar | Base |
| 1986 | Ford | Aerostar | XL |
| 1986 | Ford | Aerostar | XLT |
| 1981-1982 | Ford | Bronco | Custom |
| 1981 | Ford | Bronco | Ranger XLT |
| 1982 | Ford | Bronco | XLS |
| 1982 | Ford | Bronco | XLT Lariat |
| 1981-1982 | Ford | E-100 Econoline | Base |
| 1981-1982 | Ford | E-100 Econoline | Chateau |
| 1981-1983 | Ford | E-100 Econoline | Custom |
| 1983 | Ford | E-100 Econoline | XL |
| 1981-1982 | Ford | E-100 Econoline Club Wagon | Base |
| 1981-1982 | Ford | E-100 Econoline Club Wagon | Chateau |
| 1981-1983 | Ford | E-100 Econoline Club Wagon | Custom |
| 1983 | Ford | E-100 Econoline Club Wagon | XL |
| 1981-1982 | Ford | E-150 Econoline | Base |
| 1981-1982 | Ford | E-150 Econoline | Chateau |
| 1981-1983 | Ford | E-150 Econoline | Custom |
| 1983 | Ford | E-150 Econoline | XL |
| 1981-1982 | Ford | E-150 Econoline Club Wagon | Base |
| 1981-1982 | Ford | E-150 Econoline Club Wagon | Chateau |
| 1981-1983 | Ford | E-150 Econoline Club Wagon | Custom |
| 1983 | Ford | E-150 Econoline Club Wagon | XL |
| 1981-1982 | Ford | E-250 Econoline | Base |
| 1981-1982 | Ford | E-250 Econoline | Chateau |
| 1981-1983 | Ford | E-250 Econoline | Custom |
| 1983 | Ford | E-250 Econoline | XL |
| 1983 | Ford | E-250 Econoline Club Wagon | Custom |
| 1983 | Ford | E-250 Econoline Club Wagon | XL |
| 1981-1982 | Ford | E-350 Econoline | Base |
| 1981-1982 | Ford | E-350 Econoline | Chateau |
| 1981-1983 | Ford | E-350 Econoline | Custom |
| 1983 | Ford | E-350 Econoline | XL |
| 1981-1982 | Ford | E-350 Econoline Club Wagon | Base |
| 1981-1982 | Ford | E-350 Econoline Club Wagon | Chateau |
| 1981-1983 | Ford | E-350 Econoline Club Wagon | Custom |
| 1983 | Ford | E-350 Econoline Club Wagon | XL |
| 1983 | Ford | F-100 | Base |
| 1980-1982 | Ford | F-100 | Custom |
| 1980-1981 | Ford | F-100 | Ranger |
| 1980-1981 | Ford | F-100 | Ranger Lariat |
| 1980-1981 | Ford | F-100 | Ranger XLT |
| 1982-1983 | Ford | F-100 | XL |
| 1982-1983 | Ford | F-100 | XLS |
| 1982-1983 | Ford | F-100 | XLT Lariat |
| 1983 | Ford | F-150 | Base |
| 1980-1982 | Ford | F-150 | Custom |
| 1980-1981 | Ford | F-150 | Ranger |
| 1980-1981 | Ford | F-150 | Ranger Lariat |
| 1980-1981 | Ford | F-150 | Ranger XLT |
| 1982-1983 | Ford | F-150 | XL |
| 1982-1983 | Ford | F-150 | XLS |
| 1983 | Ford | F-150 | XLT |
| 1982 | Ford | F-150 | XLT Lariat |
| 1983 | Ford | F-250 | Base |
| 1980-1982 | Ford | F-250 | Custom |
| 1980-1981 | Ford | F-250 | Ranger |
| 1980-1981 | Ford | F-250 | Ranger Lariat |
| 1980-1981 | Ford | F-250 | Ranger XLT |
| 1982-1983 | Ford | F-250 | XL |
| 1982-1983 | Ford | F-250 | XLS |
| 1983 | Ford | F-250 | XLT |
| 1982 | Ford | F-250 | XLT Lariat |
| 1988 | Land Rover | Range Rover | 40th Anniversary Edition |
| 1987-1988 | Land Rover | Range Rover | Base |
| 1995 | Nissan | Pickup | SE |
| 1995 | Nissan | Pickup | XE |
| 1980 | Plymouth | PB100 | Voyager |
| 1981-1983 | Plymouth | PB150 | Voyager |
| 1980 | Plymouth | PB200 | Voyager |
| 1981-1983 | Plymouth | PB250 | Voyager |
| 1984-1987 | Plymouth | Voyager | Base |
| 1984-1987 | Plymouth | Voyager | LE |
| 1984-1987 | Plymouth | Voyager | SE |
| 1983 | Subaru | Brat | DL |
| 1983-1987 | Subaru | Brat | GL |
| 1983-1984 | Subaru | Brat | GL Turbo |
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4.7 ★★★★★
Based on 24 reviews
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Product Reviews
★★★★★ 5
Awakening My Heart for the Poor
"I would like to believe that a heart for the poor `sleeps' down in a Christian's soul until it is awakened" says Tim Keller in Generous Justice.
He then adds, "when justice for the poor is connected not to guilt but to grace and to the gospel, this `pushes the button' down deep in believers' souls, and then begin to wake up.
For me, Generous Justice, pushed the button, one that God has been pushing the past year or so, to see the world, to see the challenges of the poor and other 3rd world issues, with a desire to make a difference.
What I like about Keller's theology and writing is an understanding of grace. Guilt can motivate, but it's not God's way to motivate. Guilt can push for a moment, grace can drive for a lifetime. And the issues of the poor will take a lifetime of grace to deal with in this world.
Keller does a great job of digging into a Biblical sense of justice. For most people justice works us to just what they think it should be. Justice in the Biblical sense is more then punishment for what's wrong, it's upholding the needs of the poor and powerless. Justice protects their rights and their value before God.
In the Parable of the Good Samaritan, the Samaritan man shows justice and kindness to the Jewish man in need. He provides Generous Justice. But Keller picks it up a notch, by pointing out, what if the Good Samaritan travels that road often and keeps finding Jewish men mugged, beaten, left for dead? What does he do then? Generous Justice would be that he works to change the systemic issues.
Generous Justice is not simply how I respond, but how we respond to those in needs as individuals, congregations, and yes, in the political process as well. You may not always agree with Keller, but he will make you think and lay out the possible options to work through.
One of my favourite stories Keller includes is about the Roman Emperor Julian, who was not a big fan of Christians. Yet Julian says about these Christians he despises that they take care of their poor and ours as well. That love, that Generous Justice in action, transformed the world for Christ. We need such a transformation of Generous Justice in our day.
I highly recommend Generous Justice. It is more then a theological / theoretical book of what could be. Generous Justice is a theological / practical book of what by God's grace we can do as we empowered by God to serve the powerless with the power of God's love at work.
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Reviewed in the United States on February 20, 2012
★★★★★ 5
Justice and Grace, God's desire for our lives
Format: Kindle
Tim Keller does another great job in writing a book that will be helpful for Pastors and laymen. He takes the issue of God's Justice and guides us through a discussion of what it justice means Biblically and how do we apply it today. There are many verses about justice and especially about helping the poor in the Old and New Testament. Many are in the Old Testament and people often dismiss them thinking that the Old Testament has been done away with and replaced with the New Testament.
But the bottom line is this, the poor we will have with us always and how do we deal with them? How do we help them with their issues of hunger, lack of resources, lack of advocates standing up for them with the judicial system and society at large. What also do we do with the "year of jubilee" where the debts of the poor are forgiven and they are given a fresh start. What should we do with that today.
Keller takes us through a discussion of the definition of Justice, why the Old Testament is still valid, what does Jesus say and how do we treat our neighbors. He reminds us that the Old Testament, specifically the nation of Israel, was a Theocracy style of government. So how do we in a democracy deal with the poor since it is a completely different style of government than a Theocracy. What is the point of justice? What should we do about standing in the gap for our neighbors who are poor, or do we ignore them and let the government deal with them through welfare?
There are deep theological issues here and deep moral issues as well. How do you respond to the poor? How do you handle your resources? What do you do regarding Charity? Why do you act charitably?
Keller also talks a good bit about how our young people are moving back into a culture of "volunteerism" and the benefits that has on society as well as on themselves. But the real issue comes down to the heart issue of why do they volunteer to help the poor.
Wrapped in all of this is a discussion also about "God's Grace". Because some people feel that justice might just mean that we let people suffer in their poverty because they bring it on themselves. But the Bible is clear. Our task is to help the poor, the widow, the orphan, etc. These people are precious to God and thus should be precious to us.
This is a quick read, but a very needed read for the "Western Church" today. You will be forced to look at the role of "Deacon" in the church and how that role was put together to serve the poor. You will be left with this question, how does my church stack up in regards to reaching the poor? How would God feel we have done in serving the poor and providing "justice" for them.
Enjoy!
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Reviewed in the United States on November 3, 2010
★★★★★ 5
A Slim Book with a Big Message
The book is an attempt, Keller writes, to connect a person's Christian faith with the desire to help people in need and do justice in all aspects of one's life. He is writing for four groups of people, he says. These are:
-- Those, especially the young, who are active in volunteering and want to help the poor but their concern does not affect how they spend money or plan their careers.
-- Those who don't see, as Jonathan Edwards said, that when the Spirit enables us to understand what Christ has done for us, "the result is a life poured out in deeds of justice and compassion for the poor."
-- Younger evangelicals who have expanded their mission to include social justice along with evangelism.
-- People like the atheist Christopher Hitchins who believe that religion "poisons everything."
This book, Keller writes, is for "the orthodox (Christian) to see how central to the Scripture's message is justice for the poor and marginalized. I also want to challenge those who do not believe in Christianity to see the Bible not as a repressive text, but as the basis for the modern understanding of human rights."
Keller spends the early parts of his book discussing how justice for the poor, the immigrant, the widow and orphan was central to the concept of mercy (in Hebrew, chesedh), justice (mishpat) and righteousness (tzadeqah). Mercy has to do with aligning our attitude with that of a merciful God. Justice is aligning our actions -- equitable dealings with people -- with a just God's. Righteousness in the Hebrew context has more to do with right relationships than obeying a set of rules, as modern Christians often think of it.
Someone who is "right with God (is) therefore committed to putting right all other relationships in life." (Alec Motyer) Righteousness is "day to day living in which a person conducts all relationships in family and society with fairness.While tzadeqah is primarily about being in a right relationship with God, the righteous life that results is profoundly social. (See Job 29:12-17, 31-13-28.
Keller details the Hebrew law's provision for exercising justice. These are:
-- Shemitta, or release. The practice of the Sabbath year, every seventh year releasing people from debts or servitude. Deut. 15:1-2
-- Gleanings. The practice of not harvesting fields to their borders. Keller suggests that modern businesses could imitate this practice by not maximizing profits, thus giving price relief to their customers, and not paying workers the lowest possible wages. Leviticus 19:9-10, 23:22
-- Tithing for the priests and the upkeep of the temple. Every third year the tithe was put in public storehouses for the poor, "the aliens, the fatherless, and the widows." Deut. 14:28-29. This makes me think that churches should practice this in some form by systematically committing a portion of its receipts to serving the poor and needy.
-- Year of Jubilee. The practice of every 49th or 50th year of forgiving debts and returning land to its ancestral owner. Leviticus 25:10, 23, 27:21.
These practices helped meet the needs of the poor and helped prevent permanent cycles of poverty.
The three causes of poverty, according to the Law are oppression, calamity and personal moral failure. The biblical emphasis is usually on the larger structural factors -- corruption, oppressive economic systems and natural disasters. The exercise of justice, however, never distinguishes between the three. That is, no matter why a person is poor, the righteous person should care for him.
Well, that's the Old Testament,, some might say. But Jesus showed the same concern for the poor and disadvantaged, if not more so. His response to John in Matthew 11:4-5, and the beginning of his ministry in Luke 4. As Eugene Peterson writes in The Message, the Word became flesh and moved into the neighborhood. He identified himself with the poor and showed special concern for children, aliens, women.
Jesus and the prophets all "leveled the charge that while the people attended worship, observed all religious regulations and took pride in their biblical knowledge, nevertheless they took advantage of the weak and vulnerable."
Vulnerable people need three levels of help -- relief, development and social reform. Relief is the immediate problem (paying the rent, for instance); development is to help then move beyond dependency (job training); social reform is correcting systemic injustice (redlining).Social reform likely requires the creation of extra-church or parachurch organizations. Churches also can partner with existing organizations or churches that operate in vulnerable populations.
Evangelism and social justice "should exist in an asymmetrical, inseparable relationship. Evangelism is the most basic and radical ministry possible to a human being ... not because the spiritual is more important than the physical, but because the eternal is more important than the temporal. If there is a God, and if life with him for eternity is based on having a saving relationship with him, then the most loving thing anyone can do for one's neighbor is help him or her to a saving faith in that God, Keller writes.
Doing justice is inseparably connected to preaching grace. One way is that the gospel produces a concern for the poor. The other is that deeds of justice gain credibility for the preaching of the gospel.
This book is a slim one that carries a heavy message. It challenges us comfortable churchgoers to examine our community and ask whether we are of any importance to the wider community. If our "church" ceased to exist, would anyone miss us? What are we doing in obedience to God's commands to serve the poor, the widow, the orphan, the prisoner, the hungry? There is a lot here to reflect on and for a small group(s) to discuss and apply. Unfortunately, I contacted the publisher and there is no accompanying study guide.
Keller is pastor of Redeemer Presbyterian Church in New York City.
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Reviewed in the United States on October 12, 2011
★★★★★ 4
Four Stars
Format: Paperback
Interestin.
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Reviewed in the United States on November 15, 2017
★★★★★ 5
Taste good
These are great
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Reviewed in the United States on March 28, 2026