The Balm of Gilead for a Visitor's Grief: St. John's Cathedral, Taipei, Taiwan, Easter Vigil, 22 March 2008
Bibliographic record
Abstract
Taipei is situated almost at the northern tip of the island of in the valley of the Danshui River, nestling against Chi-shing Mountain. The aboriginals of the island spoke Austronesian or Malayo-Polynesian languages. In the seventeenth century the Dutch East India Company and Spain both established influential colonies on the island; Spanish churches were built by Dominican missionaries. The Dutch, seeking to build a labor force, encouraged immigration from China. In 1642 the Spanish withdrew in fear of the Dutch; in 1662 the Dutch were ousted by Chinese military force; and from 1684 came under the jurisdiction of Fukien province. In the nineteenth century, aboriginals and Chinese in were evangelized by some western Christian groups, notably Spanish Dominicans from the Philippines and Scottish and Canadian Presbyterians. In 1885, after several years of military confrontation with the Great Powers, and recognizing the strategic advantage of the island, the Ch'ing court proclaimed a province and made Taipei its capital. Taipei became a booming trading center, centering on the export of tea. In 1895, after the First Sino-Japanese War, China ceded to Japan. The Nippon Sei Ko Kai (the Anglican Church in Japan, hereafter cited as NSKK) sent missionaries in the following year; Japanese records of 1936 reported four NSKK churches in with 573 Japanese members and thirteen Taiwanese members. After the defeat of Japan in World War II, the Kuomintang of China (KMT), or Chinese Nationalist Party, which ruled much of China, took control. But not for long: the Civil War (1945-1949) pitted the KMT against the Chinese Communist Party (CCP), and with Mao Tse-Tung's victory, the KMT retreated to Taiwan, making Taipei the national capital of what to the present is still called the Republic of China. There followed the Taiwan miracle, the successful economic revolution based on land reform, liberalized markets, rapid industrialization, low salaries, indifference to the environment, and huge foreign currency reserves, paternally and determinedly engineered by Chiang Kai-shek and his government with considerable assistance from a strongly anti-Communist United States government. Recent Taiwanese history has been characterized by varying degrees of conflict among the four ethnic groups on the island, three of them (the Min-nan group, the Wai-sheng group, and the Hakka group) being Han Chinese in origin, and the fourth, the aboriginals, being a very small number (1.8% of the population). Tensions have been enhanced by the frequent practice of politicians to manipulate the construction of ethnicity. Today it is a vexed political question how closely the Taiwanese should be considered to be ethnically related to the mainland Chinese. Anglicans in significant numbers were among the Chinese immigrants and refugees to between 1945 and 1949. They were variously connected with the Episcopal Church in the United States, the Church of England, and some other Anglican churches of the British Commonwealth, but their greatest support seems to have come from the Episcopal Church, at first from military chaplains. After 1954 became an evangelism center within the Missionary District of Honolulu, and the Episcopal bishop for Hawaii, Harry S. Kennedy, is still remembered for his pastoral care, his wisdom, and his good guidance. The official transfer of authority over from the NSKK to the Episcopal Church was completed in 1960, and the Episcopal Church advanced the island to the status of a missionary district. From 1961 Kennedy delegated his oversight over to his suffragan, Charles P. Gilson. In 1965 received its own bishop, James C. L. Wong, appointed by the General Convention of the Episcopal Church with the consent of the delegates from Taiwan. He and his two successors, James T. M. Pong and P. Y. Cheung, generally started their clerical careers in Hong Kong. Since 1988 the bishops have been Taiwanese, but fluent in Mandarin as well. …
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How this classification was reachedexpand
Full frame machine prediction
Teacher imitationNot calibrated prevalence, not ground truth. Human validation pending. The Gemma side is a direct model label for every work in the frame, read from the title-only record. The Codex side is a classifier learned from the 10,348 direct Codex labels and calibrated to design-weighted sample rates; fields without enough sample support carry no Codex call. Candidate is the union of the two sides; consensus is their intersection. These outputs are machine_predicted_unvalidated and are not human labels.
Distilled classifier scores by category (both heads)
| Category | Codex | Gemma |
|---|---|---|
| Metaresearch | 0.000 | 0.001 |
| Meta-epidemiology (narrow) | 0.001 | 0.000 |
| Meta-epidemiology (broad) | 0.000 | 0.000 |
| Bibliometrics | 0.000 | 0.000 |
| Science and technology studies | 0.006 | 0.001 |
| Scholarly communication | 0.002 | 0.001 |
| Open science | 0.001 | 0.003 |
| Research integrity | 0.002 | 0.004 |
| Insufficient payload (model declined to judge) | 0.088 | 0.017 |
Machine scores (provisional)
The two teacher heads of the student model, read on this work. A score orders the frame for review; it never asserts a category, and the validation status ships verbatim with every row.
Baseline scores from an immature model (maturity gate not passed, 7 training rounds). Scores rank; they never assert a category.
score_only:v0-immature-baseline · verbatim from the scoring run: score_only means the number may rank works, and no category label ships from itClassification
machine, unvalidatedMachine predicted; a candidate call from one source (direct Gemma or distilled Codex), not a consensus.
How this classification was reached, model by model and score by score, is at the end of the page under "How this classification was reached".