Just like a full stop or a semi-colon arranges our sentences, these disciplines inform the arrangement of Christian theology and the way in which its various sources are presented. Broadly speaking, we would list five examples.
 Biblical Theology – As we discussed in the previous section, revelation is one of the central sources of Christian theology. When we speak of Biblical theology, we don’t mean to suggest that the other disciplines fail to consult the Bible. Rather, Biblical theology uses the Scriptural data to paint a ‘big picture’. For example, a Biblical theology of the Eucharist may start with the observation that in Genesis 14:17-20, Melchizedek the High Priest gives Abram a gift of bread and wine as a sign of God’s blessing. It would proceed to note that in Hebrews 7:17, Jesus is regarded as a fulfilment of Melchizedek’s priesthood, and that in the Last Supper narratives, He is seen offering bread and wine as a symbol of Israel’s blessing through His own body and blood. A ‘big picture’ is thereby painted through which our doctrine of the Eucharist may be given greater clarity and new textual/theological connections may be made. 
 Mystical Theology – We’ve established that Christian theology is concerned with the experiences that are said to derive from God. Mystical theology is especially interested in these experiences as a source of theological reflection. One’s encounters with God in prayer, worship, visions or mystical ecstasy are used to inform one’s theological understanding. Mystical theology may use these encounters in a way that complements Church tradition and the Bible, or in a way that disregards both as inferior. 
 Contextual Theology – Like mystical theology, this is another discipline that is concerned with experience but in a rather different way. The contextual theologian insists that praxis should instruct theological reflection. In particular, the circumstances and experiences of different social groups (especially marginalised or oppressed ones) are used to inform the conclusions of contextual theology. Liberation thought is one example of this discipline at work. Sensing the Biblical mandate to champion the poor and oppose injustice, liberation theologians highlight the local needs and experiences of varying demographics throughout the world, such as the impoverished within Latin America. A liberation understanding of Jesus, for example, would emphasise His mission to liberate the captives and bind up the broken. According to the aforementioned example, a ‘Latin American Jesus’ would be constructed; one who was on the side of and identified with the region’s oppressed. Instead of being constructed directly from Scripture or the creeds of tradition, an understanding of Jesus is crafted using the experiences of those within a specific situation. This is the nature of contextual theology. 
These five disciplines act as the ‘punctuation’ to theology’s overall ‘grammar’. They arrange the sources and presentation of Christian theology in different ways, but they all concern speech about God and the speech of God. To this we would add:
The various traditions of Christian theology constitute the ‘accents’ of theological study.
Throughout Christian history, different Churches have spoken the language of their faith in Christ in a diverse number of ways. The Roman Catholic tradition, for example, speaks in a starkly different way about theology than the Anabaptist tradition. The Reformed tradition enunciates differently than the Lutheran tradition. The Eastern Orthodox tradition proclaims in a vernacular distinct from the Coptic tradition, and so forth. When we speak of the different ‘types’ of Christian theology, this is what we mean. We’re referring to the various disciplines that influence theological study as well as the diverse array of traditions that do theological study particular to their own location.
So, to recap:
- Christian theology is like the 'grammar' of faith in Christ - it organises, orders and makes sense of it.
- The disciplines of Christian theology are like the 'punctuation' of faith in Christ - they arrange it in a particular way.
- The traditions of Christian theology are like the 'accents' of faith in Christ - they're 'caught' from others and they guarantee a unique performance.
Next time, the conclusion. How can and should one do theology?
For Part  - Intro - see here.
For Part  - "Why?" - see here.
For Part  - "Sources" - see here.
For Part  - "How?" - see here.
For the PostScript, see here.
 It’s worth noting at the outset that there are a number of ways I could arrange an examination of the ‘types’ of Christian theology. I could list individual theologians and describe how their approaches differ; I could identify a handful of competing theological methods and give each one an individual exemplar; or I could describe the various schools of Christian theology. I have opted for the latter, although the former approaches are exampled by a generic reader volume in Christian theology (such as the one edited by McGrath) and by Hans Frei’s Types of Christian Theology (1994), respectively.
 This analogy of Christian theology as the ‘grammar’ of faith is also found in R.W. Jenson’s Systematic Theology – Volume 1 (1997) and Rowan Williams’ On Christian Theology (2000). In Jenson’s words: “The Church is the community that speaks Christianese” – it is the theologian’s task to understand the rules of coherent expression (1997, 18).
 For Biblical theology, one may wish to consult J.K. Mead’s Biblical Theology: Issues, Methods and Themes (2007), or the more popularising Biblical Theology in the Life of the Church (2010) by Michael Lawrence.
 For examples of historical theology, one may suggest Reasoner’s Romans in Full Circle (2005), which chronicles the history and interpretation of Pauline theology. Or Dunn’s Christology in the Making (2003), which traces the development and reception of Christological thought as it is contained throughout the Scriptures. Or Muller’s Christ and the Decree (2008), which tracks the predestinarian and Christological doctrines of the Reformed tradition. These are just illustrative, designed to give you a sense of what historical theology entails.
 For examples of mystical theology, one may look to Julian of Norwich’s Revelations of Divine Love (originally written c. 1400), or the writings of Bernard of Clairvaux and Meister Eckhart. These all lived and wrote within the medieval period, although theological reflection based on mystical experiences has continued throughout Christian history. (Indeed, some of the 17th Century Baptist prophetesses highlighted in Freeman’s A Company of Women Preachers (2011) write in a style occasionally reminiscent of Julian of Norwich, c.f. Anne Wentworth’s England’s Spiritual Pill.
 Examples of contextual theology would include the works of Liberation theologians, such as Leonardo Boff’s Introduction to Liberation Theology (1996) Boff’s Trinity and Society (2005) and Gustavo Gütierrez’s Theology of Liberation (2001). We would also include Feminist theologians, such as Mary Daly or Rosemary Radford Ruether, and Black theologians, such as James Cone or Robert Beckford.
 Theology has been done in a systematic fashion for a very long time. One could turn to Irenaeus’ Against Heresies (2nd Century) or Origen’s De Principiis (3rd Century) for examples. However, properly speaking, systematic theology finds its roots in works like Lombard’s Sentences, Aquinas’ Summa or Calvin’s Institutes. One may wish to consult Colin Gunton’s essay on ‘Historical and Systematic Theology’ in his edited text The Cambridge Companion to Christian Doctrine (1997). One may also wish to consult the systematic texts of Berkhof, Grudem, Tillich or Pannenberg, or indeed The Oxford Handbook of Systematic Theology (2009), edited by Iain Torrance. Much older, but also helpful, is B.B. Warfield’s The Right of Systematic Theology (originally published in 1897).