I'm including historical theology under church history.
I read Chadwick 20 years ago for Dr. Godfrey’s class on the Ancient Church at Westminster Seminary California. But it was good to re-read this helpful overview of early church history. Chronologically, it ranges from the beginning to around the time of Pope Gregory the Great (d. 604). This period of church history is crucial, because, as Chadwick states, “most of the main issues then faced by the church in its formative period have remained virtually permanent questions in Christian history – questions which receive an answer but are then reiterated in a modified shape in each age” (p. 285). The main questions Chadwick sees are these: the question of the continuity and discontinuity between the church and Israel (the role of the law; the status of the Old Testament); questions of authority (determining the canon of the New Testament; the rule of faith; and the role of bishops); theological questions of the nature of God (the Arian controversy), the person of Christ (the Nestorian controversy), and salvation (the Pelagian controversy); and the perennial questions of the relationship between church and society (persecution and martyrdom; church-state relations after the conversion of Constantine; ascetism and monasticism).
This is a companion to Berkhof’s more well-known Systematic Theology. I highly recommend it and encourage people to use it. Berkhof does a masterful job of summarizing all of the major theological debates in the history of dogma in a very compact manner without oversimplification. It is basically an easier-to-read, condensed version of Seeberg’s masterful Text-Book of the History of Doctrines. Berkhof helpfully defines the concept of “dogma” as the Church’s Spirit-guided reflection on Scripture:
“According to [the Reformers] all truly religious dogmas derive their material contents from Scripture and from Scripture only. They do not recognize the unwritten word or tradition as a source of dogma. At the same time they do not regard dogmas as statements taken directly from the Bible, but represent them as the fruit of the reflection of the Church, as the body of believers, on the truths of revelation ... Since the reflection of the Church is often determined and deepened by doctrinal controversies, the formulations to which Church Councils or Synods are finally led under the guidance of the Holy Spirit often bear the earmarks of past struggles. They are not infallible but yet have a high degree of stability ... [Dogma] is not a mere repetition of what is found in Scripture, but the fruit of dogmatic reflection ... In the History of Dogma we see the Church becoming ever increasingly conscious of the riches of divine truth under the guidance of the Holy Spirit” (pp. 17, 19).