The Birth of the Messiah: A Commentary on the Infancy Narratives in the Gospels of Matthew and Luke, by Raymond E. Brown.  Yale University Press.  1999.

   I was reluctant when this tome about the infancy narratives had been recommended, and after the first chapter discovered this was no ordinary book. There are myriads of commentaries, but none like this! This book elaborates at length on the short gospel narratives of the birth of Jesus, and how the NT authors had woven OT material into those narratives. It elaborates on the role of the Blessed Virgin Mary: not as some wench who did as God told her, but as the first disciple of Christ to say Yes to the call of God; not merely a mother to Christ, but the Mother of the people of God by her fiat. For those who already believe, and even for those who don't, it elaborates why the incarnation is such an awesome historial event, not only in human history, but in salvation history.
   Fr. Brown writes with erudition, and, while his audience is scholarly, even novices can read these gems with considerable ease. I initially intended to read the book straight through, but the density and intensity of the material suggested that a more devotional, gradual read would be more beneficial. I admit this is hard to do, because once embarked, these insights propel one to read as much as one can as fast as one can. However you decide to read it, I cannot think of a better introduction, as well as advanced scholarship, that will not leave one unchanged.

(Amazon.com reviewer)

Sts. Basil the Great and Gregory Nazianzen (4th C.), January 2.  

Basil

   Basil was on his way to becoming a famous teacher when he decided to begin a religious life of gospel poverty. After studying various modes of religious life, he founded what was probably the first monastery in Asia Minor. He is to monks of the East what St. Benedict is to the West, and Basil's principles influence Eastern monasticism today.
   He was ordained a priest, assisted the archbishop of Caesarea (now southeastern Turkey), and ultimately became archbishop himself, in spite of opposition from some of the bishops under him, probably because they foresaw coming reforms.
   One of the most damaging heresies in the history of the Church, Arianism, which denied the divinity of Christ, was at its height. Emperor Valens persecuted orthodox believers, and put great pressure on Basil to remain silent and admit the heretics to communion. Basil remained firm, and Valens backed down. But trouble remained. When the great St. Athanasius (May 2) died, the mantle of defender of the faith against Arianism fell upon Basil. He strove mightily to unite and rally his fellow Catholics who were crushed by tyranny and torn by internal dissension. He was misunderstood, misrepresented, accused of heresy and ambition. Even appeals to the pope brought no response. "For my sins I seem to be unsuccessful in everything."
   He was tireless in pastoral care. He preached twice a day to huge crowds, built a hospital that was called a wonder of the world (as a youth he had organized famine relief and worked in a soup kitchen himself) and fought the prostitution business.
   Basil was best known as an orator. Though not recognized greatly in his lifetime, his writings rightly place him among the great teachers of the Church. Seventy-two years after his death, the Council of Chalcedon described him as "the great Basil, minister of grace who has expounded the truth to the whole earth."

Gregory

   After his baptism at 30, Gregory gladly accepted his friend Basil's invitation to join him in a newly founded monastery. The solitude was broken when Gregory's father, a bishop, needed help in his diocese and estate. It seems that Gregory was ordained a priest practically by force, and only reluctantly accepted the responsibility. He skillfully avoided a schism that threatened when his own father made compromises with Arianism. At 41, Gregory was chosen as bishop of a diocese near Caesarea and at once came into conflict with Valens, the emperor, who supported the Arians. An unfortunate by-product of the battle was the cooling of the friendship of two saints. Basil, his archbishop, sent him to a miserable and unhealthy town on the border of unjustly created divisions in his diocese. Basil reproached Gregory for not going to his see.
   When protection for Arianism ended with the death of Valens, Gregory was called to rebuild the faith in the great see of Constantinople, which had been under Arian teachers for three decades. Retiring and sensitive, he dreaded being drawn into the whirlpool of corruption and violence. He first stayed at a friend's home, which became the only orthodox church in the city. In such surroundings, he began giving the great sermons on the Trinity for which he is famous. In time, Gregory did rebuild the faith in the city, but at the cost of great suffering, slander, insults and even personal violence. An interloper even tried to take over his archdiocese.
   His last days were spent in solitude and austerity. He wrote religious poetry, some of it autobiographical, of great depth and beauty. He was acclaimed simply as "the Theologian."