The nature of the relationship between Christian theology and hellenistic thought, or ‘natural theology’, has been variously presented and debated, often with less care or subtlety than they are due. “[C]harges and countercharges of ‘Hellenization,’ together with the question of whether Hellenization represented ‘apostasy’ or ‘progress,’ have shaped theological controversy, philosophical speculation, and historical interpretation” (p. 21).

Professor Grünbaum's Gifford Lectures have not yet been published. That said, they will be included in the third volume of his collected works. The first volume was published in 2013, and the second and third are forthcoming. Here is the description of the first volume (with reference to the second and third) from the publisher's website: 

The first chapter provides a broad overview of an approach to a natural theology derived from the study of comparative religions, which Zaehner makes the topic of his study. Zaehner pays special attention to the Second Vatican Council’s statements on non-Christian faiths, pointing out the areas in which the underlying beliefs and assumptions of Hinduism, Buddhism and Islam both do and do not appear to be compatible with those of Christianity.

Since the consolidation and professionalization of the sciences, science has become increasingly isolated from philosophy (a relationship that is even more divided with regards to theology) and as a result philosophy is increasingly concerned with its ability to speak to the concrete concerns of the world. The rigid disciplinary boundaries enforced by the academe have allowed for great advances but left each increasingly isolated from the other.

Critique of Earth continues Arend’s investigation into Marx’s transformation of the critique of religion into the critique of political economy (or the transformation from the critique of heaven to critique of earth). This second series of lectures is concerned more specifically with Marx’s transition from the critique of law and politics to his critique of political economy. In the first series, Arend had concerned himself with the exposition of the young Karl Marx. The second series concerns itself with Marx’s ‘mature’ thought.

In this compilation of his 2014 lectures, David N. Livingstone investigates the reactions to Darwinism by groups sharing Scottish Calvinistic heritage in the decades around 1900 from a geographical perspective (p. ix). He highlights the forces at work in the different ‘speech spaces’ (p. 2) where knowledge claims are made. The fact that Darwinisim, like ‘The Enlightenment’, is not an undifferentiated whole, but an imagined unity collecting diverse ideas and movements under one banner, adds a further level of complexity to these interactions. 

David Daube twice presented the Gifford Lectures at the University of Edinburgh: first in 1962, and subsequently in 1964. The Deed and the Doer in the Bible consists of the ten lectures Daube delivered in 1962 (plus a supplementary chapter), prepared for publication by his longtime student Calum

John Niemeyer Findlay's double series of lectures, The Discipline of the Cave and The Transcendence of the Cave, aim to convince the reader of the inseparability of the transcendent from everyday life. The first series, The Discipline of the Cave, begins this task by describing the inadequacy and deceptiveness inherent in epistemologies which do not adequately take the transcendent into account.

In Divine Personality and Human Life, his second series of Gifford Lectures, Webb examines the notion established in God and Personality, namely that a ‘Personal God’ is one with whom worshippers may enjoy a personal intercourse in relation to the various spheres of activity in which human personality manifests itself.