Prof. Drecoll explains that Basil of Caesarea's exegesis of Genesis 1 was developed to counter both speculative allegorical interpretations and attempts to use the text as a scientific textbook. Basil's method was to ground interpretation in the literal meaning of the text, using the observable created world as a pathway to foster admiration for a Creator whose substance is unknowable but whose attributes are revealed through His works.

On September 13, 2025, at HKSKH All Saints' Cathedral, a conference on "The Unfinished Business of Nicaea" featured a keynote by Professor Volker Henning Drecoll, who argued that the popular understanding of the Nicene Creed's origin as a simple fight against "Arianism" is a historical distortion, largely crafted by Athanasius for theological and political ends.

On June 30, Rev. Dr. Song Jun gave a book launch lecture titled "A Historical Narrative Trilogy: The Respective Interpretations of 'Anti-Imperialist Patriotism' in the Churches of China, Japan, and Korea" for his new book, A History of Christianity in China, Japan, and Korea under the East Asian Order.

Prof. Sonia Wong explores how biblical trauma narratives might serve as pastoral resources for Asian contexts while emphasizing the need for critical evaluation.

Prof. K.F. Chan challenges common misconceptions about Tillich by demonstrating how his theological concepts maintain dynamic tension between openness to contemporary culture and deep commitment to Christian faith tradition.

Dr. O'Donnell challenges conventional Christian trauma recovery language, proposing "post-traumatic remaking" through radical spiritual practices that honor survivors' embodied experiences.

Mr. Yohanes Krismantyo Susanta presents a feminist and trauma hermeneutic reading of John 19:16-27, arguing that the stripping and humiliation of Jesus's body represent a form of sexual violence that creates solidarity with contemporary victims of trauma.

Dr. Xi Li presents a reading of Psalm 119 that interprets its co-existing lament and wisdom elements as negative and positive post-traumatic reactions to trauma experienced by the psalm's speaker.

War trauma shaped contrasting theological responses in Japan, with Kitamori developing divine suffering theology rooted in Bushido aesthetics, while Noro defended divine impassibility through relational engagement, revealing practical theology's tension between cultural contextualization and doctrinal integrity when addressing collective trauma.

Using Salim's hermeneutics and collective trauma theory, the study reinterprets biblical metaphors of "pillars," "open doors," and "trials" through the lens of Southeast Asian volcanic disasters, proposing that trauma-informed ministry must embody presence within suffering rather than escape from it.