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Please choose a different delivery location or purchase from another seller.Please choose a different delivery location or purchase from another seller.Please try again. This is NOT an original as originals are out of print, but we use the best scans available. Plastic Comb Bound with clear plastic on front and back covers to help protect manual. All manuals are in public domain or printed with permission. Then you can start reading Kindle books on your smartphone, tablet, or computer - no Kindle device required. Full content visible, double tap to read brief content. Videos Help others learn more about this product by uploading a video. Upload video To calculate the overall star rating and percentage breakdown by star, we don’t use a simple average. Instead, our system considers things like how recent a review is and if the reviewer bought the item on Amazon. It also analyzes reviews to verify trustworthiness. You can use a multimeter to test tool and appliance cords and switches, the two parts usually responsible for electri. It also describes information tools available at eReplacementParts.com. Thank you, Paul Has not been available for quite a while now. I think it will be a hard one to locate. -WJA Unfortunately it has been discontinued by the manufacture, with no replacement. -WJA So I would expect another week or so until we receive it. And then shipped out to you. -WJA It said it is available at the factory. -WJA I replaced the blade and when spun manually (in the raised position) it looks straght and true. But,when I lower it, the blade enters the deck slot on an angle, with the front edge of the blade very close to left side of the slot. Obviously something has been thrown out of alignment. Is there anyway to adjust the blade, or the deck, or whatever, so that the blade will enter the slot right in the middle (centerline)? We have an article and video that I hope will help with your problem.

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How to Adjust a Miter Saw -WJA I have a 36-075 saw I need parts for. There are 3 different saws listed. Thanks:confused::confused: Look on all three part diagrams to see if the part is used in all three. I've noticed in the past that they will upgrade blade guards and most of the other parts stay the same. WJA It there another fence that anyone makes that will bolt up to this frame? At this time I have not found a thing. If in the future I locate one, I will post it. WJA. You may have to register before you can post: click the register link above to proceed. To start viewing messages, select the forum that you want to visit from the selection below.

Accept Cookies Customise Cookies We'll e-mail you with an estimated delivery date as soon as we have more information.Our payment security system encrypts your information during transmission. We don’t share your credit card details with third-party sellers, and we don’t sell your information to others. Please try again.Please try your request again later. Create a free account Buy this product and stream 90 days of Amazon Music Unlimited for free. E-mail after purchase. Conditions apply. Learn more Then you can start reading Kindle books on your smartphone, tablet, or computer - no Kindle device required. Get your Kindle here, or download a FREE Kindle Reading App. He is the senior pastor of Douglass Boulevard Christian Church in Louisville, Kentucky and a former lecturer at the University of Louisville in Religious Studies and Humanities. Derek has a Ph.D. in humanities from the University of Louisville, and is the author of articles ranging from church history to aesthetic theory and the tragic emotions. He is also the author of The Mainliner's Survival Guide to the Post-Denominational World, from Chalice Press, about how mainline denominations can avoid despair in an uncertain world. His newest book, Outlandish: An Unlikely Messiah, a Messy Ministry, and the Call to Mobilize (Chalice Press, 2019), focuses on understanding the political nature of Jesus' life, death, and resurrection as a model for forming communities of resistance capable of challenging oppression in the pursuit of peace and justice. He is an activist and advocate on local, state, and national levels on issues of racial justice, LGBTQ fairness, interfaith engagement, and immigrant and refugee rights.To calculate the overall star rating and percentage breakdown by star, we don’t use a simple average. Instead, our system considers things like how recent a review is and if the reviewer bought the item on Amazon. It also analyses reviews to verify trustworthiness.

Then you can start reading Kindle books on your smartphone, tablet, or computer - no Kindle device required. Learn more Buying and sending Kindle eBooks to others Select quantity Buy and send Kindle eBooks Recipients can read on any device These ebooks can only be redeemed by recipients in the India. Redemption links and eBooks cannot be resold. Please try again.Please try your request again later. Penwell not only effects that welcome shift adroitly, but he also does so by means of hard facts, keen observations, and experienced insight. This is a pilgrimage worth making. --Phyllis Tickle, author, Emergence ChristianityHe is the senior pastor of Douglass Boulevard Christian Church in Louisville, Kentucky and a former lecturer at the University of Louisville in Religious Studies and Humanities. His newest book, Outlandish: An Unlikely Messiah, a Messy Ministry, and the Call to Mobilize (Chalice Press, 2019), focuses on understanding the political nature of Jesus' life, death, and resurrection as a model for forming communities of resistance capable of challenging oppression in the pursuit of peace and justice.He is an activist and advocate on local, state, and national levels on issues of racial justice, LGBTQ fairness, interfaith engagement, and immigrant and refugee rights.To calculate the overall star rating and percentage breakdown by star, we don’t use a simple average. It also analyses reviews to verify trustworthiness. While it has serious demographic and financial components, at its core the issue is one of theology and spirituality. Do we have the courage to go in the new directions that God beckons us. Are we willing to pick up our crosses and follow Jesus whatever the costs. Can we stop fighting with each other long enough to let that Still Small Voice into the conversation. When a fire starts sensible people realize the danger and run away in fear.

Others run towards the blaze, realizing the devastation won't stop without courageous, dedicated leaders willing to risk their own lives for the sake of others. Derek Penwell is one of those firefighters. He takes on the most challenging issues facing the contemporary church, believing that if we are willing to risk it all then we just might be reminded of who (and whose) we are. It is imperative that mainline congregations rediscover their mission and identity. Lacking a clear reason for existing inevitably leads to extinction. This is the conversation Penwell is urging the church to have and helping us navigate. Unless you're satisfied with the status quo and confident in the contemporary church's witness (which I'm certainly not), you NEED to read this book.Much of what he says in the book is a continuation of conversations that started way back then. What is encouraging is that Derek continues to grow in his understanding of how the mainline church can be a relevant voice in the culture mileau in which we live. He offers practical steps of how to integrate his vision at the end of every chapter in a section called 'Field Notes.' He argues that the vision of the unity of the church that Jesus prayed for in John 17 is the reality of the church's life, not something we have to work toward, but instead something we need to claim. Just as people argue about whether global warming is real and whether the internet is merely a fad, some folks, especially church folk, like to pretend we're not in a post-denominational world. Derek offers a vision of life for those who recognize the changing trends, different from where we've been but faithful to the core of who we're called to be. Please try again.Please try your request again later. Penwell not only effects that welcome shift adroitly, but he also does so by means of hard facts, keen observations, and experienced insight.

His newest book, Outlandish: An Unlikely Messiah, a Messy Ministry, and the Call to Mobilize (Chalice Press, 2019), focuses on understanding the political nature of Jesus' life, death, and resurrection as a model for forming communities of resistance capable of challenging oppression in the pursuit of peace and justice.He is an activist and advocate on local, state, and national levels on issues of racial justice, LGBTQ fairness, interfaith engagement, and immigrant and refugee rights.Then you can start reading Kindle books on your smartphone, tablet, or computer - no Kindle device required. Get your Kindle here, or download a FREE Kindle Reading App. To calculate the overall star rating and percentage breakdown by star, we don’t use a simple average. Upload Language (EN) Scribd Perks Read for free FAQ and support Sign in Skip carousel Carousel Previous Carousel Next What is Scribd. Books (selected) Audiobooks Magazines Podcasts Sheet Music Documents Snapshots Quick navigation Home Books, active Audiobooks Documents Find your next favorite book Become a member today and read free for 30 days Start your free 30 days Home Books Christianity The Mainliner's Survival Guide to the Post-Denominational World By Derek Penwell Save Save for later Create a list Download Download to app Share The Mainliner's Survival Guide to the Post-Denominational World By Derek Penwell Length: 304 pages 4 hours Publisher: Chalice Press Released: Aug 15, 2014 ISBN: 9780827223653 Format: Book Description The Mainliner's Survival Guide to the Post-Denominational World considers how the declining church should live into the hope of its legacy by living out the Gospel's radical nature with reckless abandon. He is the senior pastor of Douglass Boulevard Christian Church in Louisville, Kentucky and a former lecturer at the University of Louisville in Religious Studies and Humanities.

He is an activist and advocate on local, state, and national levels on issues of racial justice, LGBTQ fairness, interfaith engagement, and immigrant and refugee rights. The coal industry, by the time I arrived, had experienced a serious decline. As a result, large numbers of people had migrated to other parts of the country in search of work. The cities and towns of Appalachia were beleaguered; and the city I came to was no exception. In fact, it was the poster child for the ravages of decline. Not long after I arrived, I picked up the local newspaper only to read the headline that, according to the latest census, my new city had the dubious distinction of being identified as the fastest declining city in the Commonwealth of Kentucky. At the same time, there arose great handwringing in my denomination, the Christian Church (Disciples of Christ), over the news that we were the fastest declining denomination in American religious life. The church I was to pastor had its own problems. A once-proud downtown mainline Protestant church, it had gotten grayer and grayer. At one point we went eighteen months without church school for anyone under the age of eighteen. Things looked dire. For a young minister fresh out of seminary, it felt like someone had handed me the wheel of the Titanic as it was sinking into the deep. I had just been on the job a few days when Lorraine came into my office and said, Preacher, you’ve come here to bury us. I hope not, Lorraine. But what I was thinking was, I can’t afford for my first church to go belly up. That won’t be a career enhancer. I felt mounting anxiety about the prospect of failure. I kept hearing variations on the same theme: We’d better get some young people in here, or we’re going to die. Inevitably these comments came from well-meaning people who remembered a time when First Christian bustled with activity, when even the wrap-around balcony was full and You couldn’t swing a dead cat in church without hitting a child.
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This is one of the reasons they sought a young minister: They thought that maybe a young minister could attract some young families. Fear of death hung in the air. But while things looked grim, I began having nagging doubts about my own disquiet. Why, I wondered to myself, should we continually focus on what’s wrong with us. We didn’t make the local economy. We didn’t cause the denominational contraction. In many ways, we didn’t even have a lot of control over what happened to the drop in membership in our own congregation—young people graduated and moved away in search of jobs, and the downtown suffered as businesses relocated out on the highway. We found ourselves in a cycle of panic and diminished hope that I referred to as the vortex of doom —that situation in which negativity builds on itself, causing a downward spiral. The vortex of doom threatened to consume us. It lay as a subtext beneath every conversation, and lurked on the periphery of every meeting as an unwanted guest. Our eyes betrayed our apprehension of what, we felt certain, awaited us in the future. I knew I couldn’t join in the public rehearsal of our anxieties, but in private I was just as afraid as everyone else that the whole thing would go belly up, and that I’d be left to explain how I took a historic one-hundred-year-old congregation and ran it into the ground. So I started preaching about hope. I took every opportunity to say that we served a God of resurrection, a God used to raising the dead. I received a lot of polite smiles for my efforts. But I could tell that people were only attempting to save me from my mounting discouragement without releasing the grip on their own. I realize now how difficult it must have been for them to try to protect me from the corrosiveness of the despair that had settled on us. Seeing a different future from the one that threatens to undo you takes a robust imagination—and the first casualty of despair is imaginative thinking.

Then one day, after reading about how a cancer patient in hospice care began to take trips she thought she would never take and try things she’d never had the courage to try, it struck me: The prospect of death need not necessarily imprison us; it could, if we were able to shift our thinking, liberate us. It could free us from the burden of our own expectations about what churches are supposed to look like, and let us live whatever life we had left with holy abandon. At a particularly grim elders’ meeting, after I announced that we wouldn’t be hosting a vacation Bible school that summer because we had neither the children nor the volunteers, someone started wondering out loud again about how much longer we were going to be around. I finally got tired of all the fear and anxiety. I said, Here are a few Bibles. Look toward the back at Paul’s letters. Do you see all of those churches? Ephesus. Philippi. Colossae. Do you know what they’re up to nowadays. Heard any inspiring stories about new family life centers at First Church Philippi. Anything about new soup kitchens at First Church Colossae. Any rumors about bold new youth ministry models at First Church Ephesus? Silence. Then someone spoke up and said, I don’t even know if any of those churches are still around. Channeling acerbic theologian Stanley Hauerwas, I said, Exactly. So, let’s concede that God has killed off better churches than we’re ever going to be, and quit worrying about it. Instead of fretting over whether we’re heading for the junk heap, why don’t we just put the pedal down and see what this old thing can do. If it blows up, well, it was on its way out anyway. If it catches life, though, just think what God could do with it. But the point is that this is God’s church, not ours. Why don’t we start concentrating on the work of faithful ministry, and let God worry about where the finish line is.

I’d love to be able to say that things took a sharp turn toward the better after that elders meeting, but I wouldn’t be telling the truth. The truth is that it took a while. Handwringing is a habit that takes time and practice to cultivate. Learning to let go of anxiety is also a habit, one I fear the church has taken very little initiative to foster. And though congregations, which generally operate with a thinner margin for error, are especially prone to despondency, denominations can also find themselves fainthearted about the future. Protestant mainline denominations, in particular, have fallen on hard times over the last generation, with denominations slipping into their own vortex of doom. Are We Even Going to Be Around in Ten Years. Get together with a group of mainline ministers and sooner or later somebody is going to say, I’m not even sure our denomination is going to be here in ten years. I’m not sure why the event horizon is always a round number, nor am I sure what ecclesiastical tea leaves help generate this number, but it seems to be a mathematical constant. Ten years? Are you sure about the number. Well, you know what I mean. Sooner rather than later. Mainline denominations typically occupy the center of discussion about decline—particularly decline in church membership. For years it was argued that the trends indicated that liberal theology was to blame, driving members away. But lately, even more theologically conservative churches have experienced a decline in membership. The Southern Baptist Convention, a widely conservative denomination characterized by consistent growth during the period of the mainline membership slump, has just posted a third year of declining membership numbers. ? The latest figures for 2010 indicate that church membership across the board in the SBC has fallen off by 1.05. My own denomination, the Christian Church (Disciples of Christ), has flailed about in uncertain waters for years.

Since 1968, when the Christian Church restructured, officially becoming a denomination, it has lost 901,449 members (57) and over 2,108 congregations (36). By comparison, between 1965 and 2005, the United Church of Christ lost (41) of its members, while the Presbyterian Church (USA) lost 46. And though since 2006 the decline among Disciples has slowed considerably, losing only 1 of its members and.5 of its congregations, the continued downward trend has many Disciples worried about the long-term viability of the denomination. Let’s be honest, the statistical trend is frightening. Despite that bracing picture, however, I want to suggest that mainline denominations have great reason for hopefulness. Considering the religious climate of the post-Revolutionary War period, which produced or amplified the importance of certain mainline denominations like the Methodists and the Disciples, we may see similarities with our own post-denominational world that offer a different way from the well-worn path that leads down the vortex of doom. By looking to the expansion of religion in America during the post-Revolutionary War period, I will argue that we can begin to see how mainline denominations might find strength in some of the historic theological, ecclesiological, and even technological innovations taken up during that religiously desperate period to help negotiate an uncertain future. Yeah, but are we going to be around in ten years. My point is: I don’t even think that’s the right way to think about it. If all we’ve got is ten years, then let’s use the time to do things that are so radical, so amazingly unthinkable that after ten years we’ll all be either so energized that we want to sign up for another tour, or so exhausted that we’ll all keel over and won’t have to worry about it anymore. Mainline denominations are dying.

If the trends hold true, as they have over the past forty years, we’re careening toward a post-denominational world—a world in which the structures that supported progressive theology, a social justice orientation toward faith, and institutionalized mission and administration is crumbling before our eyes; a world in which the printed media that has supported denominational ministry (publishing houses, curricula, magazines, journals, etc.)—over which denominations could exert control—is being overtaken by electronic media (ePub, blogging, social media)—over which denominations exert only minimal control; a world in which mainline cultural ascendancy and domination isn’t only a relic of the past, but no longer even a desirable goal for the future. The purpose of this book, however, is not to lead cheers for the death of mainline denominationalism. But neither is the purpose to help mainline denominations hang onto dying systems just a little bit longer. My purpose is to help mainline denominations and their congregations get a correct read on the situation, embrace death as a liberation from having to succeed, and learn how to live. After all, the gospel is first about failure and death—because it’s only losers and corpses who’ve got nothing left to lose. Why a people who remember the failure of the crucifixion and celebrate the victory of resurrection in the Eucharist every Sunday should have its sphincter seize up every time it thinks of death is beyond me. Embrace failure as a road to success—even God did. The Seeds of Hope in an Emerging World A tendency to foster the democratically governed local church and to discount or oppose hierarchies and higher judicatories of the church, a concern for practical achievements rather than doctrinal purity, and a pervasive and growing disinclination for formalism in worship, intellectualism in theology, and otherworldly conceptions of piety and morality.

(Ahlstrom, 382) To my mind, this quote captures the essence of American religious life over the past 40 to 50 years. Since the radical upheavals of the 1960s, American society in general and the church in particular have faced the reality of a growing distrust in institutional authority, an impulse to seek truth in personal experience rather than in received orthodoxies, and a move away from the settled and the traditional toward what is considered novel, and therefore, authentic. Increasingly, the church finds people seeking less for reliable doctrine than for authentic practice, for ways of living that take the present seriously without putting everything on hold until some eschatological future. That’s us, right? Interestingly, the time period Sydney Ahlstrom refers to isn’t twenty-first century America but the period just after the Revolutionary War—the period that gave birth to the Second Great Awakening and the explosion of denominational strength among a few daring religious pioneers who ventured into the uncertain frontiers of the new American West. The similarities between the revolutionary era and the post-denominational world we live in are striking. Ahlstrom writes, The revolutionary era was a period of decline for American Christianity as a whole. The churches reached a lower ebb of vitality during the two decades after the end of hostilities than at any other time in the country’s religious history (Ahlstrom, 365). Contrary to the popular picture of the Revolutionary era as a time marked by the religious fervor that drove the pilgrims to seek a new setting in which to practice their faith freely, the time following the Revolutionary War saw great apathy toward religion and a significant deterioration of the institutional church. Because of its part in helping to underwrite the imperial politics of Britain, the institutional church labored under the suspicions of the newly liberated colonials.

People regularly equated ecclesiastical authority with the imperial authority against which the revolutionaries had fought. Kings and bishops sparked many of the same feelings in colonial America. Kings. Bishops. Ah, they’re all fancy. We’re tired of fancy. That’s why we came here. A new sense of freedom arose during the post-Revolutionary War period. People, used to established religion into which everyone was born, found themselves not only free to choose among a variety of religious expressions but free to choose no religious expression at all. Liberated from the politically imperial pretensions of the old world, people also began to understand themselves as liberated from the religiously imperial pretensions of that same world. Simply put, the idea that external forces could no longer control people in the ways they were accustomed to being controlled was intoxicating. Like an eighteen-year-old college freshman who’s been made to go to church her whole life and wakes up on her first Sunday away from home, rubs her eyes, and says, Screw it. I’m going back to sleep. Moreover, in the aftermath of the Revolutionary War, many more people began to leave the familiarity of home and move westward, exploring new frontiers and settling unknown lands. As a practical matter, this exploration of new frontiers took them farther and farther from the reaches of the established centers of ecclesiastical authority. The considerable influence of the church in the East all but disappeared as the pioneers moved further westward. Few prelates or pastors were looking over their shoulders. Due to a number of factors that I will discuss in chapter 1, the overwhelming majority of people spurned membership in the church. But for those who retained religious commitments, geographic distance from the clergydominated institutional church produced a desire among the laity for greater input into religious life.

People, even really devout, don’t-rock-the-boat, preachers-shouldn’t-have-long-hair-and-tattoos kind of people, wanted more say in religious life. By nature the pioneers—who were formed in the heady political and philosophical environment prompted by the founding of a new country on modern Enlightenment ideals, and who daily dealt with the rigors of life on the frontier—tended not to be acquiescent. They were, in other words, Chuck Norris. It should be no surprise, then, that the necessarily self-sufficient pioneers began to express reluctance to submitting to authority, even ecclesiastical authority. By now, the sentiments about the religious climate of the post-Revolutionary War era ought to sound familiar to contemporary ears. Over the past fifty years people have grown progressively apathetic about the maintenance of American religious institutions—especially Protestant mainline denominations. Given the popular emphasis in the news on mega-churches, struggling mainline denominations can’t help but sound like either quaint religious boutiques or ecclesiastical retirement communities where everyone wears brown polyester and white socks. Ironically, this apathy stems, at least in part, from the institutional success of those denominations in the aftermath of World War II and the rebuilding of the American economy during the Cold War. Mainliners came to see themselves as culturally relevant because of their dedication to the stewardship of American institutions and ideals. They liked Ike and voted reliably Republican. Churches had a prominent place in helping the country recover from the economic and social depredations of the Great Depression, the dislocation of the war, and the moral peril posed by Nazism and its Final Solution. After years of uncertainty America required a massive effort to restore its economic, political, and cultural confidence, and mainline churches gladly filled the role of cheerleader.