P0420 code from check engine light 2000 Mazda Protege?

Got this code and it says something abt catalytic converter system. God I hope not cause that's expensive to replace?

Do cat system even wear out?

Car has 140k on it and was bought new.

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me
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Define "expensive". Does it cost more than you want to spend? Yes.

Yes.

Reply to
XS11E

I would "reset" the system and see if it comes back before I changed anything.

I had the CEL come on in my 2003 Miata for the : o11 and 012 code. "That", said that my ignition was too far advanced and too far retarted at the same time. Well, the 2003 has VVT and I had high reved it when the engine was not warmed up enough and the VVT hit the stops on high and low range of the VVT. I disconnected the battery for 3 tree min., Reset my radio stations and it all went away.

We all know that computers "can't" make errors ! :-)

Bruce Bing '03 LS

Reply to
BRUCE HASKIN

It's also possible that the first O2 sensor is getting a bit long in the tooth. Usually, the front sensor fails before the rear one. On my Miata, the front sensor had a slightly lower output and had a bit slower response than a good sensor. This caused the 420 code to set periodically. A reset might be OK for months, a week, or a day. I only spent about two years screwing around with this and that before I broke down and replaced the sensor.

Reply to
Chuck

Ok thanks..... should I go ahead and replace BOTH sensors if getting the job done by a mechanic?

I'm unemployed and would MUCH rather replace a couple of sensors than a catalytic converter itself as I'm assuming a new converter is gonna cost abt $500 or more. yes?

Reply to
me

It can't hurt, but it likely not needed, especially the rear one. How many miles do you have on the Protege?

The front oxygen sensor is $144.00, and the rear one is $103.00, so it will actually be more expensive to replace both of them than it would be to replace the catalytic converter. Add shipping and labor, of course. (I am looking at only one parts source)

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Unless something fouled up the catalytic converter, 8 years is a pretty short life for it. The original 14 year old one on my parent's Camry has 156,000 miles, and while it can't be as good as new, it is not tripping any engine codes and it passes strict emission tests.

If it is the catalytic converter causing the problem, you can get an after market one at the same supplier for $235.32. It is a direct bolt-in and is very easy to replace if you are comfortable getting underneath cars.

I would charge about $40.00 to swap the catalytic converter on that car, not sure what a shop would charge.

Good luck!

Pat

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pws

Have 143k miles on it

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me

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Chuck

Jew, in different places, where they point out that it is so ancient that the very name of law was only known by the oldest nation more than a thousand years afterwards; so that Homer, who has written the history of so many states, has never used the term. And it is easy to judge of its perfection by simply reading it; for we see that it has provided for all things with so great wisdom, equity, and judgement, that the most ancient legislators, Greek and Roman, having had some knowledge of it, have borrowed from it their principal laws; this is evident from what are called the Twelve Tables, and from the other proofs which Josephus gives.

But this law is at the same time the severest and strictest of all in respect to their religious worship, imposing on this people, in order to keep them to their duty, a thousand peculiar and painful observances, on pain of death. Whence it is very astonishing that it has been constantly preserved during many centuries by a people, rebellious and impatient as this one was; while all other states have changed their laws from time to time, although these were far more lenient.

The book which contains this law, the first of all, is itself the most ancient book in the world, those of Homer, Hesiod, and others, being six or seven hundred years later.

621. The creation of the deluge being past, and God no longer requiring to destroy the world, nor to create it anew
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BRUCE HASKIN

lust.

665. Charity is not a figurative precept. It is dreadful to say that Jesus Christ, who came to take away types in order to establish the truth, came only to establish the type of charity, in order to take away the existing reality which was there before.

"If the light be darkness, how great is that darkness!"

666. Fascination. Somnum suum.118 Figura hujus mundi.119

The Eucharist. Comedes panem tuum.120 Panem nostrum.121

Inimici Dei terram lingent.122 Sinners lick the dust, that is to say, love earthly pleasures.

The Old Testament contains the types of future joy, and the New contains the means of arriving at it. The types were of joy; the means of penitence; and nevertheless the Paschal Lamb was eaten with bitter herbs, cum amaritudinibus.123

Singularis sum ego donec transeam.124 Jesus Christ before His death was almost the only martyr.

667. Typical.--The expressions sword, shield. Potentissime.[125]

668. We are estranged only by departing from charity. Our prayers and our virtues are abominable before God, if they are not the prayers and the virtues of Jesus Christ. And our sins will never be the obj

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XS11E

more marks of truth than another, nor anything which should necessarily persuade me, reason cannot incline to one rather than the other.

But, in thus considering this changeable and singular variety of morals and beliefs at different times, I find in one corner of the world a peculiar people, separated from all other peoples on earth, the most ancient of all, and whose histories are earlier by many generations than the most ancient which we possess.

I find, then, this great and numerous people, sprung from a single man, who worship one God and guide themselves by a law which they say that they obtained from His own hand. They maintain that they are the only people in the world to whom God has revealed His mysteries; that all men are corrupt and in disgrace with God; that they are all abandoned to their senses and their own imagination, whence come the strange errors and continual changes which happen among them, both of religions and of morals, whereas they themselves remain firm in their conduct; but that God will not leave other nations in this darkness for ever; that there will

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pws

hinder our soul from acting, eat our body.

368. When it is said that heat is only the motions of certain molecules, and light the conatus recedendi which we feel, it astonishes us. What! Is pleasure only the ballet of our spirits? We have conceived so different an idea of it! And these sensations seem so removed from those others which we say are the same as those with which we compare them! The sensation from the fire, that warmth which affects us in a manner wholly different from touch, the reception of sound and light, all this appears to us mysterious, and yet it is material like the blow of a stone. It is true that the smallness of the spirits which enter into the pores touches other nerves, but there are always some nerves touched.

369. Memory is necessary for all the operations of reason.

370. Chance gives rise to thoughts, and chance removes them; no art can keep or acquire them.

A thought has escaped me. I wanted to write it down. I write instead that it has escaped me.

371. When I was small, I hugged my book; and because it sometimes happened to me to... in believing I hugged it, I doubted....

372. In writing down my thought, it sometimes escapes me; but this makes me remember my weakness, that I constantly forget. This is as instructive to me as my forgotten thought; for I strive only to know my nothingness.

373. Scepticism.--I shall here write my thoughts without order, and not perhaps in unintentional confusion; that is true order, which will always indicate my object by its very disorder. I should do too much honour to my subject, if I treated it with order, since I want to show that it is incapable of it.

374. What aston

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me

and finding none. When they are beat out of one refuge, they fly to another; till they are as it were debilitated, broken, and subdued with legal humblings; in which God gives them a conviction of their own utter helplessness and insufficiency, and discovers the true remedy in a clearer knowledge of Christ and His gospel.

When they begin to seek salvation, they are commonly profoundly ignorant of themselves; they are not sensible how blind they are; and how little they can do towards bringing themselves to see spiritual things aright, and towards putting forth gracious exercises in their own souls. They are not sensible how remote they are from love to God, and other holy dispositions, and how dead they are in sin. When they see unexpected pollution in their own hearts, they go about to wash away their own defilements, and make themselves clean; and they weary themselves in vain, till God shows them that it is in vain, and that their help is not where they have sought it.

But some persons continue wandering in such a kind of labyrinth, ten times as long as others, before their own experience will convince them of their insufficiency; and so it appears not to be their own experience only, but the convincing influence of God's Holy Spirit with their experience, that attains the effect. God has of late abundantly shown that He does not need to wait to have men convinced by long and often repeated fruit

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me

in suspense as to all things, even themselves being no exception.

What, then, shall man do in this state? Shall he doubt everything? Shall he doubt whether he is awake, whether he is being pinched, or whether he is being burned? Shall he doubt whether he doubts? Shall he doubt whether he exists? We cannot go so far as that; and I lay it down as a fact that there never has been a real complete sceptic. Nature sustains our feeble reason and prevents it raving to this extent.

Shall he, then, say, on the contrary, that he certainly possesses truth--he who, when pressed ever so little, can show no title to it and is forced to let go his hold?

What a chimera, then, is man! What a novelty! What a monster, what a chaos, what a contradiction, what a prodigy! Judge of all things, imbecile worm of the earth; depositary of truth, a sink of uncertainty and error; the pride and refuse of the universe!

Who will unravel this tangle? Nature confutes the sceptics, and reason confutes the dogmatists. What, then, will you become, O men! who try to find out by your natural reason what is your true condition? You cannot avoid one of these sects, nor adhere to one of them.

Know then, proud man, what a paradox you are to yourself. Humble yourself, weak reason; be silent, foolish nature; learn that man infinitely transcends man, and learn

Reply to
Chuck

this meaning had been so hidden as not to appear at all, it could not have served as a proof of the Messiah. What then was done? In a crowd of passages it has been hidden under the temporal meaning, and in a few been clearly revealed; besides that, the time and the state of the world have been so clearly foretold that it is clearer than the sun. And in some places this spiritual meaning is so clearly expressed that it would require a blindness, like that which the flesh imposes on the spirit when it is subdued by it, not to recognise it.

See, then, what has been the prudence of God. This meaning is concealed under another in an infinite number of passages, and in some, though rarely, it is revealed; but yet so that the passages in which it is concealed are equivocal and can suit both meanings; whereas the passages where it is disclosed are unequivocal and can only suit the spiritual meaning.

So that this cannot lead us into error and could only be misunderstood by so carnal a people.

For when blessings are promised in abundance, what was to prevent them from understanding the true blessings, but their covetousness, which limited the meaning to worldly goods? But those whose only good was in God referred them to God alone. For there are two principles, which divide the wills of men, covetousness and charity. Not that covetousness cannot exist along with faith in God, nor charity with worldly riches; but covetousness

Reply to
Chuck

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