Author Matins temporal-cycle nocturn readings for Advent through Ascensiontide

Extends the post-Pentecost nocturn-readings sweep to the other 26 temporal
ids spanning the rest of the liturgical year — Advent, Christmastide,
post-Epiphany, Septuagesima through Lent, Passiontide/Holy Week, and
Eastertide — transcribed directly from the reference engine's own
per-season Tempora source files.

Co-Authored-By: Claude Sonnet 5 <noreply@anthropic.com>
Claude-Session: https://claude.ai/code/session_01ME8QNPdEmHSbSx1r6VmDRG

src/data/propers/nocturn-readings/post-epiphany-5.yml

@@ -0,0 +1,125 @@
+# Nocturn 2-3, Fifth Sunday after Epiphany (temporalId post-epiphany-5).
+# Sourced from Tempora/Epi5-0.txt (Latin) / English/Tempora/Epi5-0.txt.
+# See advent-1.yml/post-epiphany-1.yml for the general sweep method.
+#
+# Nocturn 2 (Lectio4-6): one continuous excerpt from St. Augustine's
+# Sermon 8 on the Words of the Apostle. Responsory: the source's own
+# [Responsory4] is a cross-reference to Epi2-0's Responsory4 ("Notas mihi
+# fecísti, Dómine, vias vitæ"), reused here directly (same pattern as the
+# earlier post-Epiphany Sundays).
+#
+# Nocturn 3 (Lectio7-9): Lectio7 carries real homily prose after its bare
+# Gospel incipit (Matt 13:24-30, the parable of the wheat and the tares,
+# "Et réliqua") - St. Augustine's own Questions on the Gospels (on Matthew
+# 11) begins within Lectio7 itself, same pattern used throughout this
+# sweep. Combined Lectio7's homily portion (incipit dropped) with
+# Lectio8-9, using the source's own [Responsory7] - again a
+# cross-reference, to Epi2-0's Responsory7 ("Ad te, Dómine, levávi ánimam
+# meam").
+id: post-epiphany-5
+readings:
+  - nocturn: 2
+    isGospel: false
+    source: "St. Augustine, Bishop of Hippo, Sermon 8 on the Words of the Apostle"
+    text:
+      la: >-
+        Humánus sermo, et omni acceptióne dignus, quia Christus Jesus venit in hunc mundum peccatóres
+        salvos fácere. Atténde Evangélium: Venit enim Fílius hóminis quærére, et salváre, quod períerat.
+        Si homo non periísset, Fílius hóminis non venísset. Ergo períerat homo: venit Deus homo, et
+        invéntus est homo. Períerat homo per líberam voluntátem: venit Deus homo per grátiam
+        liberatrícem.
+
+
+        Quæris, quid váleat ad malum líberum arbítrium? Recóle hóminem peccántem. Quæris, quid váleat ad
+        auxílium Deus et homo? Atténde in eo grátiam liberántem. Nusquam pótuit sic osténdi, quantum
+        váleat volúntas hóminis usurpáta per supérbiam, ad uténdum sine adjutório Dei: malum non pótuit
+        plus, et maniféstius éxprimi, quam in hómine primo. Ecce perit primus homo, et ubi esset, nisi
+        venísset secúndus homo? quia et ille homo, ídeo et iste homo; et ídeo humánus sermo.
+
+
+        Prorsus nusquam sic appáret benígnitas grátiæ, et liberálitas omnipoténtiæ Dei, quam in hómine
+        mediatóre Dei et hóminum, hómine Christo Jesu. Quid enim dícimus, fratres mei? In fide cathólica
+        nutrítis loquor, vel in pacem cathólicam lucrátis. Nóvimus et tenémus, mediatórem Dei et hóminum,
+        hóminem Christum Jesum, in quantum homo erat, ejus esse natúræ, cujus et nos sumus. Non enim
+        altérius natúræ caro nostra, et caro illíus: nec altérius natúræ ánima nostra, et ánima illíus.
+        Hanc suscépit natúram, quam salvándam esse judicávit.
+      en: >-
+        This is a saying made for man, and worthy of all acceptation, that Christ Jesus came into this
+        world to save sinners. Listen to the words of the Gospel: The Son of man is come to seek, and to
+        save that which was lost. If man had not been lost, the Son of man would not have come.
+        Wherefore, man had been lost; God came made Man, and man was found; man had perished by his own
+        free will: God made Man came by grace which setteth free.
+
+
+        Dost thou ask how free-will availeth to evil? Call to mind a sinner. Dost thou ask what God made
+        Man availeth to help? Consider in Him the grace which setteth free. There is no example which so
+        showeth what availeth the free will of man, when it is taken possession of by pride, to use it
+        without God's help: of evil is there no greater and plainer example, than the first man. The
+        first man fell, and where had he been if the second Man had not come? As the first was man, so
+        was the second Man, and therefore is this saying a saying made for man.
+
+
+        Neither is there any example which so showeth what availeth the tenderness of the grace and the
+        abundance of the All-might of God, as the Man That is the Mediator between God and men, the Man
+        Christ Jesus. For what do we say, my brethren? I speak to them that have been bred up in the
+        Catholic Church, or who have been reconciled to that Church. We know and hold that the Mediator
+        between God and men, the Man Christ Jesus, as touching upon His Manhood, is of the same nature
+        as we. For our flesh is not of one nature, and His Flesh of another nature, neither our soul of
+        one nature and His Soul of another nature. He took upon Himself the same nature which He had
+        freely ordained to save.
+    responsory:
+      la: "R. Notas mihi fecísti, Dómine, vias vitæ: * Adimplébis me lætítia cum vultu tuo: delectatiónes in déxtera tua usque in finem.\nV. Tu es qui restítues hereditátem meam mihi.\nR. Adimplébis me lætítia cum vultu tuo: delectatiónes in déxtera tua usque in finem."
+      en: "R. O Lord, Thou hast shown me the path of life. * Thou shalt fill me with joy in thy presence, at thy right hand there are pleasures for evermore.\nV. Thou art He That shalt restore mine inheritance unto me.\nR. Thou shalt fill me with joy in thy presence, at thy right hand there are pleasures for evermore."
+    status: { la: verified, en: verified }
+
+  - nocturn: 3
+    isGospel: false
+    source: "St. Augustine, Bishop of Hippo, Questions on the Gospels (on Matthew 11)"
+    text:
+      la: >-
+        Cum negligéntius ágerent præpósiti Ecclésiæ, aut cum dormitiónem mortis accíperent Apóstoli, venit
+        diábolus, et superseminávit eos, quos malos fílios Dóminus interpretátur. Sed quǽritur: utrum
+        hærétici sint, an male vivéntes cathólici? Possunt enim dici fílii mali étiam hærétici, quia ex
+        eódem Evangélii sémine, et Christi nómine procreáti, pravis opiniónibus ad falsa dógmata
+        convertúntur.
+
+
+        Sed quod dicit eos in médio trítici seminátos, quasi vidéntur illi significári, qui uníus
+        communiónis sunt. Verúmtamen quóniam Dóminus agrum ipsum, non Ecclésiam, sed hunc mundum
+        interpretátus est: bene intelligúntur hærétici, quia non societáte uníus Ecclésiæ, vel uníus
+        fídei, sed societáte solíus nóminis christiáni in hoc mundo permiscéntur bonis. At illi, qui in
+        eádem fide mali sunt, pálea pótius quam zizánia reputántur: quia pálea étiam fundaméntum ipsum
+        habet cum fruménto, radicémque commúnem.
+
+
+        In illa plane sagéna, qua concludúntur et mali et boni pisces, non absúrde mali cathólici
+        intelligúntur. Aliud est enim mare, quod magis mundum istum signíficat: áliud sagéna, quæ uníus
+        fídei, vel uníus Ecclésiæ communiónem vidétur osténdere. Inter hæréticos et malos cathólicos hoc
+        ínterest, quod hærétici falsa credunt: illi autem, vera credéntes, non vivunt ita ut credunt.
+      en: >-
+        When the Shepherds of the Church wax careless, and since the Apostles sleep the sleep of death,
+        cometh the devil, and soweth them whom the Lord calleth a seed of evil-doers. Now, are these seed
+        of evil-doers the heretics, or Catholics of bad lives? It is possible to call even the heretics a
+        seed of evil-doers because they have sprung up from the seed of the Gospel, and been begotten in
+        the Name of Christ, though afterwards they have turned after crooked ways and lying doctrines.
+
+
+        But whereas it is written that they were sown in the midst of the wheat, we ought haply to
+        understand that they are of one communion with the righteous. Nevertheless, forasmuch as the
+        Lord saith, The field is the world, (and not, the Church,) we may well understand that the seed
+        of evil doers are the heretics, since in this world they are mingled together with the good, not
+        in one common Communion, but only under one common name of Christian. But they which are of one
+        faith with the good seed, and yet are themselves worthless, may more fitly be likened to straw
+        than to tares, since the straw springeth from one soil and one root with the good ear.
+
+
+        However, as touching the net cast into the sea, and enclosing a great multitude of fishes, both
+        bad and good, we may well understand that by the bad are meant Catholics of bad lives. For the
+        sea is one thing whereby we may understand to be signified the world; and the net another, which
+        seemeth to signify our faith, or the Communion of one Church. Between heretics and sinful
+        Catholics there is this difference, that heretics believe a lie, and sinful Catholics believe the
+        truth, but live not as they believe.
+    responsory:
+      la: "R. Ad te, Dómine, levávi ánimam meam: * Deus meus, in te confído, non erubéscam.\nV. Custódi ánimam meam, et éripe me.\nR. Deus meus, in te confído, non erubéscam."
+      en: "R. Unto thee, O Lord, do I lift up my soul. * O my God, I trust in thee, let me not be ashamed.\nV. O keep my soul and deliver me.\nR. O my God, I trust in thee, let me not be ashamed."
+    status: { la: verified, en: verified }