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What is the process of sanding your hardwood floors?

It’s not rocket science, but reading through the section below can help you get started.

That way, you’ll be aware of some of the issues you might face as well as some of the mistakes beginners make, and perhaps have the knowledge to prevent them.

Let’s tackle the information provided by floor sanding experts in Hobart.

Decide on your grit order.

Did you realize that refinishing a floor entails sanding the surface several times? Some novice sanders believe that all they have to do is sand their floors once with one grit of sandpaper and the floors will be clean, flat, and smooth.

However, sanding is not like renting a Rug Doctor; most ancient floors will require at least four passes, each with a finer degree of sandpaper. The most difficult part of the project will be determining the ideal grit starting pass for your floor. However, we can assist you in figuring it out.

The majority of people who have never sanded a floor assume that all floors are sanded in the same grit order. We’d have a lot of money if we had a $1 for every customer who insisted on only three grit passes on all levels. However, each floor is unique, and the state of yours will dictate how you sand it.

And you can’t begin sanding unless you know what grit to use as a starting point. For sanding floors, Pete’s supplies SEVEN different grits, but not every floor need all seven.

The coarser your first grit pass is, the more damaged your floor is and the harder the wood species is.

Using the drum sander and your pre-determined beginning grit, sand all of the main field areas.

You’ll start with the drum sander for each grit pass you make on your floor.

Sand everywhere the drum can reach in every room of your project, not just one at a time.

If you’re sanding floors on two levels, start with the higher level and then move on to the lower level; you only want to bring those equipment up one time.

If you have the luxury of having two individuals working on the project, one on the drum and the other on the edger, don’t put both machines in the same room!

This is a safety hazard; it’s all too easy to be preoccupied with your machine and miss your partner’s edger cord. It’s preferable for the drum sander to go first, finish the grit in the first room, and then move on to the second, leaving the edger to start in the first room alone once the drum sander has moved on.

Sand all the areas that the drum couldn’t reach with the edger (with the same grit as the drum)

Drum first and edge second for every grind you do. This is mostly due to the edger’s ability to sand out any drum marks that may have been left during the transition at the wall edge.

There may be a lot more finish at the periphery of older homes where there has been a lot of foot movement in the main area of each room but little wear at all around the outside. So don’t be surprised if you switch to the edger and use the same grit that was operating perfectly in the middle of the floor and it quickly clogs up and glazes.

Only use the edger to get to the next coarser grit. Move swiftly and remove about half of the finish using the coarse grit. Then continue with the grit that corresponds to the drum sander pass you just completed – now the state of the edge area matches the condition of the field, and you can continue with your grit sequence as intended.

All sanded rooms should be swept or vacuumed.

When you finish a grit, vacuum or at the very least sweep all of the surfaces you just sanded. This is because after each grit pass, sanding mineral fragments fall off the abrasive and litter the floor.

Even if you’ve switched to a finer grit, your drum and edger are still driving those massive, gritty particles into the floor from earlier runs. They continue to grind their 16 grit cat-scratch into the floor even under your fine paper, and you’ll be left wondering where all those enormous, deep gouges are coming from.

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Do I have to sand my hardwood floors before staining?

Buffing the polyurethane smooths it out and roughs it up a little, allowing the following layer of polyurethane to adhere easier. Brushstrokes, bubbles, and rough patches are all eliminated by buffing. Because water-based polyurethane is thinner, this is very significant.

Water-based polyurethane is more difficult to apply since it is less forgiving, especially for do-it-yourselfers, handymen, and unskilled refinishers. It’s even more necessary to engage a specialist if you’re going to utilize water-based poly.

Between the first and second coatings of poly and the second and third coats, you should buff. Check out affordable floor sanding for more info

What are the different types of staining?

Oil Stain. Oil stains are the most common type of stain that most people think of when they hear the word “stain.”

Varnish Stain. Varnish stains are almost identical to oil stains in every manner except one.

  • Gel Stain.
  • Lacquer Stain.
  • Dye Stain That Is Water-Soluble
  • Dye Stain with a Metal-Complex (Metalized) Finish.

Is it cheaper to refinish or replace hardwood floors?

Refinishing hardwood floors is almost always less expensive than replacing them. You’d be paying not only for the new wood but also for the work of tearing out the old wood and hauling it away with the latter option.

Refinishing Prefinished and Laminated Hardwood Floors

Restoration without sanding is a viable option for traditional hardwoods, prefinished wood, and laminated wood. Traditional hardwoods can be sanded, but prefinished or laminated wood floors are difficult, if not impossible, to sand. Why? Because laminated flooring (glue-down or floating) contain only a thin layer of appealing wood veneer over plywood, they can’t be sanded more than twice without destroying them and exposing the plywood.

When it comes to classic hardwoods, skipping the sanding step saves you time, energy, and money (from tool rentals like sanders and a professional-grade vacuum).

When Full-On Sanding Is the Best Approach

Going the sand-free route isn’t always the best option. If you have a wax-finished floor or discover other substances that prohibit a few finishes from bonding, you’ll want to sand everything down and start over.

Is there a lot of deep scrapes and dents on the floor that goes through the finish as well as the wood? What about high-traffic places where the finish has worn away or flaked off completely? Sanding is your most excellent option for achieving the cleanest fresh finish. Though there’s no danger in applying a new finish to floors with this much wear because it will protect the surface, it may accentuate existing deep gouges and won’t look perfect. Also, if you use the chemical etching method on raw wood (more on that below), it will stain it.

Water damage or pet stains that have penetrated through the finish to the actual flooring will not be hidden (or removed) by a new layer of finish. Sanding is the best technique to get rid of these ugly wood stains.

When in Doubt, Always Test Before You Do Anything

This is the most effective method for ensuring that the finishes you intend to use adhere to the floor. The last thing you want is to go through all of this work to have your new finish flake or fail to comply correctly, resulting in a higher cost, more time spent, and a mess.

Save time by thoroughly inspecting your flooring to determine anything wrong with them that would prohibit a new finish from operating correctly. To test your refinishing products, tape off a small part of the floor and roughen it up using a sanding screen. Sanding is the best option if it flakes when softly scraped with a coin or has a rough texture like an orange peel.

How Do You Make Old Hardwood Floors Look New?

Water stains, scratches, dullness, and entire regions wore bare by household traffic indicate that the floor needs to be refinished. Previously, this meant sanding down to raw wood, a dusty, time-consuming procedure that may be dangerous if you don’t have skill or costly if you hire a pro. While some floors demand this amount of attention, many others can benefit from screening.

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Australasian Theological Studies

Pacifica is a scholarly peer-reviewed journal covering all aspects of Christian theology, published three times a year by the Pacifica Theological Studies Association. Pacifica serves the needs of scholars and students in responding to the current and future challenges facing Christian theology. We provide a forum for theologians of Australasia and the West Pacific Basin, bringing a unique contribution to the world of theological studies. Pacifica welcomes high quality articles from both Church and Academy, irrespective of the creedal or religious commitment of the contributor.

IN JULY 2009 the Uniting Church of Australia Centre for Theology and Ministry, Parkville, Victoria, held a week-long Seminar in celebration of the 500th anniversary of the birth of John Calvin. The distinguished Calvin scholar, Elsie McKee, Archibald Alexander Professor of Reformation Studies and the History of Worship at Princeton Theological Seminary, New Jersey, delivered the Northey Lecture in the course of the seminar. Pacifica is delighted to publish Professor McKee’s lecture in this issue of the journal, along with articles derived from two other lectures given in the course of the conference, both dedicated, in a complementary way, to Calvin’s treatment of the Psalms: Dr Gregory Goswell explores Jewish influences behind the Reformer’s exegesis and Professor Howard Wallace indicates the light the Preface sheds upon the hermeneutic that is operative in Calvin’s commentary on Psalms. A review article of Professor McKee’s recent translation of the French version of Calvin’s Institutes (1541) by Emeritus Professor Ian Breward completes the contributions that render the major part of this issue a commemoration of the great Reformer. As an ecumenical journal within an ecumenical age, Pacifica is pleased in this way to honour the memory of so significant a figure within the wider Christian tradition.


ELSIE A. MCKEE, an ordained Presbyterian elder, is the Archibald Alexander Professor of Reformation Studies and the History of Worship at Princeton Theological Seminary, NJ. She earned a PhD at Princeton and a Diploma in Theology from Cambridge University, UK. Her historical studies have specialised in the history of the Reformation at Geneva and Strasbourg, with a particular recent focus upon the sermons of John Calvin. She has also written a biography of the reformer Katharina Schütz Zell (Brill: 1999). Most recently she has edited and translated the 1541 French edition of Calvin’s Institutes(Grand Rapids: Eerdmans, 2009). In association with the 500th centenary of Calvin’s Birth, in August 2009 she was the J. B. Northey Lecturer at the Uniting Church Centre for Theology and Ministry, Parkville, Australia.

GREGORY GOSWELL (PhD Sydney, 2002) has been since 2001 Lecturer in Biblical Studies (Old Testament and Hebrew) at the Presbyterian Theological College, Box Hill North, Victoria, where he is currently Academic Dean. He is assistant editor of the Reformed Theological Review, and has contributed studies to a number of journals and collections on the Old Testament and its contemporary interpretation.

HOWARD WALLACE (PhD Harvard) has been Professor of Old Testament at the Uniting Church Theological College, within the United Faculty of Theology, Parkville, Australia, since 1994. Besides introductory courses he specialises in the teaching of Genesis, Psalms and the Prophetic Literature. Himself a calligrapher, he has a particular interest in Art and the Bible, especially the portrayal of the Old Testament in Australian art. His most recent publication is Psalms(Readings: A New Biblical Commentary; Sheffield: Sheffield Phoenix Press, 2009).


DUNCAN REID completed a doctorate at Tübingen, Germany, in 1992, with a thesis subsequently published as Energies of the Spirit: Trinitarian Models in Eastern Orthodox and Western Theology (Atlanta GA: Scholars Press, 1997). He was involved in theological education for 15 years, being Head of the School of Theology at Flinders University, Adelaide (1999-2001) and Dean of the United Faculty of Theology Melbourne (2002-2005). An Honorary Research Associate of the Melbourne College of Divinity and a member of the International Anglican-Orthodox Commission for Theological Dialogue, he is currently priest-in-charge at St George’s Anglican Church, Flemington, Melbourne.

DOUGLAS PRATT (PhD, St Andrews; DTheol, MCD) is Associate Professor and Convenor of the Religious Studies programme at the University of Waikato, NZ. He is the New Zealand Associate of the Monash-based UNESCO Chair in Interreligious and Intercultural Relations – Asia Pacific and an Adjunct Senior Research Fellow of the School of Social and Political Inquiry at Monash University. His research interests include religious pluralism; fundamentalism and extremism; Islam and Christian-Muslim relations; interreligious dialogue and related issues. From January to May 2010 he will take up a Fulbright Visiting Scholarship in the Center for Australian and New Zealand Studies at Georgetown University, Washington DC.

Calvin’s Commentary on the Psalter: Christian or Jewish?

This article explores John Calvin’s debt to preceding Jewish exegetes on the Psalter and seeks to determine how explicitly Christian his interpretation of the Psalms was. To assist in meeting this aim, use is made of the medieval Jewish commentator Rashi as a conversation partner. A survey of Calvin’s commentary on the Psalms helps to clarify his method of approach with respect to earlier Christian and Jewish exposition of the Psalter. When it came to Jewish exegesis of the Psalms, Calvin was neither uncritical nor hypercritical. Comparison with the exegetical efforts of Rashi shows that Calvin was no prisoner to Jewish opinion. Nor did he accept a view just because it was that of a Christian exegete. The detection of a messianic connection required some trigger, one trigger being apostolic use of a psalm. Calvin’s focus on the historical context of the psalms was not something derived from Jewish exegetes but the result of his humanist training and inclination. His first impulse was to relate a psalm to its historical setting (usually the life experience of David) derived from clues in the psalm itself. On the other hand, Calvin saw no difficulty in a psalm having reference to David and at the same time being a prediction of Christ.

Calvin on Psalms: Reading his Hermeneutic from the Preface to his Commentary

Calvin loved and lived the psalms. A lifetime of reflection and praying them stands behind his commentary on the Psalter. The Preface to the commentary, in which Calvin tells much of his own story, is revealing of his hermeneutic when dealing with the psalms. Parallels between his own life and that of David as psalmist functions as a major key for interpretation. This article explores Calvin’s hermeneutic when dealing with the psalms and notes ways in which it correlates with principles of composition of the Psalter itself.

Patristics and the Postmodern in the Theology of John Zizioulas

This review article argues that, in contrast to the older movements of Sophia mysticism and neo-Palamism, associated with the names of Soloviev and Florovsky respectively, a new book by Zizioulas represents the emergence of a new school of Eastern Orthodox theology. Like the older movements, this newer, more personalist movement seeks to bridge the gap between Orthodox thought and the contemporary world. Where sophiology and neo-Palamism attempted to speak to the theology and culture of western modernity, Zizioulas addresses the more post-modernist themes of identity and otherness.

Christian Discipleship and Interfaith Engagement

Ever since the famous 1910 Edinburgh World Mission conference Christian individuals and the Christian Church have been increasingly challenged to relate in new ways to people of other faiths. Reflecting on the relationship between Christian discipleship and interfaith engagement this article addresses three questions. Can a biblical basis for such engagement be discerned? What is the impact of the “Great Commission” at the end of Matthew’s gospel (28:18-20)? How might a new understanding of mission and discipleship relate to concerns about interreligious dialogue? In other words, can Christian discipleship actively enable positive interfaith relations and engagement with adherents of other faiths? In conclusion, the article points to a number of considerations that might indeed contribute to just such an understanding of discipleship.

Ted Kennedy: Priest of Redfern

This simple but well-informed biography by Edmund Campion tells a great deal more than the story of an enigmatic man who spent thirty years of his life in the inner Sydney suburb of Redfern, doing the best he could as parish priest among the displaced Aboriginal people who gathered there from near and far. The title is the key to the book: it is not about a priest, or the priest, but about “priest”. It tells a story about the fragility of clericalism and church authority, a story about the impact of dispossession, a story about Catholic hopes and griefs after the Second Vatican Council, a story about finding the place of the Church in the modern world, and it tells a story about theology as mystical action. Edmund Campion concludes his book by declaring his hope that his book might contribute to a “discussion of the meaning of Ted Kennedy”. This review is written in response to that invitation.

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