A monumental work in scope and content, Aloys Grillmeier's Chirst in the Christian Tradition offers students and scholars a comprehensive exposition of Western writing on the history of doctrine. Volume One covers the Apostolic Age to Chalcedon (451).
Although I have only read the excerpts of this book dealing with the theological and political developments that surrounded the period between Apollinarius and the dogmatic definition of Chalcedon, based on that I can say that this book is both one of the best and detailed explications of the Christological controversies that emerged in the first five centuries of Christianity.
Grillmeier's acumen with the original languages (Greek and Latin) and his ability to trace very small developments in the formation of the traditional Chalcedonian doctrine on the two natures united in the one person of Christ is simply masterful. The frequent use of untranslated Greek, Latin, and French sources, along with the massive amount of detail make this book a resource for academic experts in theology.
In terms of exposition, I especially appreciated Grillmeier's attention not only to theological developments in the Christological controversies, but his nuanced perspective that identifies political, geographical, and linguistic contributions to the theological developments. The disputes over adoptionism, Arianism, Apollinarianism, Nestorianism and all the other divergent traditions within early Christology are seen through an historical lens. This painstaking effort reveals the fact that teachings named as heresies in subsequent teaching need to be seen in context, and their expounders should not necessarily be villified as traitors to the faith. In fact, Grillmeier notest that many of these persons were simply trying to find adequate expression for the faith of the church in very new contexts and in the face of previously unasked questions. Often politics and polemic led to great tragedies of disrupted communion as theology (always a product of its age) got caught up in it.
In addition to the obvious contribution this book makes to historical scholarship, it reminds us that the church, even today, must always struggle to find the right words to express the "right belief" about faith - and that in the midst of it, we might do better if we discuss differences in trust and care for one another.
Scholarship is now dated but still a classic for Christology studies. This must be read in conjunction with contemporary scholars like Brian Daley or Lewis Ayres, given how historical understandings have changed. I read most, but not all, of it.