Author the remaining 6 Matins Nocturn 3 gaps found last commit

Unlike the ~110 files fixed previously (a homily present with no
paired Gospel), these 6 had no Nocturn 3 at all: nativity-bvm.yml
(Matt 1:1-16 + St. Jerome), ss-cletus-and-marcellinus.yml/
ss-soter-and-caius.yml (Common-of-Popes, Matt 16:13-19 + Leo's Sermon
2 on his own Election, reused from st-martin-i.yml), ss-cornelius-and-
cyprian.yml (Common-of-Martyrs, Luke 21:9-19 + Gregory's Homily 35),
ss-seven-brothers-rufina-and-secunda.yml (a proper override, Matt
12:46-50 + Gregory's Homily 3), and st-anacletus.yml (an alternate
"rubrica 1570 aut rubrica 1617" variant carrying real content the
file's modern-rubric default lacks entirely -- Luke 14:26-33 +
Gregory's Homily 37, English composed directly from the Latin where
no reference-engine translation lines up with this Lectio split).

npm test (2029 passed) and tsc --noEmit both pass; live-verified via
resolveOrdo on all 6 saints' real dates.

Co-Authored-By: Claude Sonnet 5 <noreply@anthropic.com>
Claude-Session: https://claude.ai/code/session_01MKC2QQGLYo2UTiDjDyWEkW

src/data/propers/nocturn-readings/st-anacletus.yml

@@ -13,16 +13,21 @@
 # Checked 2026-09-05 for a Gospel pairing: both readings here are
 # Nocturn 2 (Lectio4-6). St. Ambrose's Psalm 118 exposition is a psalm
 # commentary applied generically to a persecuted martyr, not tied to
-# any Gospel pericope -- no isGospel pairing applies. Note for a future
-# pass, of particular interest given this app's own Monastic-1617-track
-# structural default: 07-13.txt's default modern rubric ends at
-# Lectio94 with no Nocturn 3 at all, but it also carries an explicit
-# alternate "(rubrica 1570 aut rubrica 1617)" Lectio7-9 -- a genuine
-# Nocturn 3 (Gospel Luke 14:26-33, "Si quis venit ad me, et non odit
-# patrem suum", with Pope St. Gregory's Homily 37 on the Gospels) not
-# authored anywhere in this store. This is a new reading pair under an
-# alternate historical rubric, not a missing Gospel citation on an
-# existing homily, so out of scope for this pass.
+# any Gospel pericope -- no isGospel pairing applies.
+#
+# Update (2026-09-05, second pass): Nocturn 3 now authored too, from
+# 07-13.txt's explicit alternate "(rubrica 1570 aut rubrica 1617)"
+# Lectio7-9 -- of particular interest given this app's own
+# Monastic-1617-track structural default, since the file's *default*
+# modern rubric ends at Lectio94 with no Nocturn 3 at all. Gospel
+# (Luke 14:26-33, "Si quis venit ad me, et non odit patrem suum") from
+# obsolete/missa/Latin+English/Commune/C2c.txt (no live missa/Commune/
+# C2c.txt in this reference-engine copy). Pope St. Gregory's Homily 37
+# on the Gospels has no English translation anywhere in the reference
+# engine for this specific Lectio7-9 split (the nearest match,
+# horas/English/Commune/C2.txt, splits the same underlying homily at
+# different lesson boundaries and can't be cleanly reused) -- English
+# composed directly from the Latin, marked draft.
 id: st-anacletus
 readings:
   - nocturn: 2
@@ -91,3 +96,121 @@ readings:
         His Saints. And again: Blessed is the man that feareth the Lord. And wherefore is he
         blessed? Because he delighteth greatly in His commandments.
     status: { la: verified, en: verified }
+
+  - nocturn: 3
+    isGospel: true
+    citation: { la: "Luc 14:26-33", en: "Luke 14:26-33" }
+    text:
+      la: >-
+        In illo témpore: Dixit Jesus turbis: Si quis venit ad me, et non odit patrem suum, et
+        matrem, et uxórem, et fílios, et fratres, et soróres, adhuc autem et ánimam suam, non
+        potest meus esse discípulus. Et qui non bájulat crucem suam, et venit post me, non
+        potest meus esse discípulus. Quis enim ex vobis volens turrim ædificáre, non prius
+        sedens cómputat sumptus, qui necessárii sunt, si hábeat ad perficiéndum; ne, posteáquam
+        posúerit fundaméntum, et non potúerit perfícere, omnes, qui vident, incípiant illúdere
+        ei, dicéntes: Quia hic homo cœpit ædificáre, et non pótuit consummáre? Aut quis rex
+        itúrus commíttere bellum advérsus álium regem, non sedens prius cógitat, si possit cum
+        decem mílibus occúrrere ei, qui cum vigínti mílibus venit ad se? Alióquin, adhuc illo
+        longe agénte, legatiónem mittens, rogat ea, quæ pacis sunt. Sic ergo omnis ex vobis,
+        qui non renúntiat ómnibus, quæ póssidet, non potest meus esse discípulus.
+      en: >-
+        At that time, Jesus said to the crowds, If anyone comes to Me and does not hate his
+        father and mother, and wife and children, and brothers and sisters, yes, and even his
+        own life, he cannot be My disciple. And he who does not carry his cross and follow Me,
+        cannot be My disciple. For which of you, wishing to build a tower, does not sit down
+        first and calculate the outlays that are necessary, whether he has the means to
+        complete it? Lest, after he has laid the foundation and is not able to finish, all who
+        behold begin to mock him, saying, "This man began to build and was not able to finish!"
+        Or what king setting out to engage in battle with another king, does not sit down first
+        and consider whether he is able with ten thousand men to meet him who with twenty
+        thousand is coming against him? Or else, whilst the other is yet at a distance, he sends
+        a delegation and asks the terms of peace. So, therefore, every one of you who does not
+        renounce all that he possesses, cannot be My disciple.
+    status: { la: verified, en: verified }
+
+  - nocturn: 3
+    isGospel: false
+    source: "Pope St. Gregory the Great, Homily 37 on the Gospels"
+    text:
+      la: >-
+        Si consideremus fratres carissimi, quæ et quanta sunt, quæ nobis promittuntur in cælis,
+        vilescunt animo omnia quæ habentur in terris. Terrena namque substantia supernæ
+        felicitati comparata, pondus est, non subsidium. Temporalis vita æternæ vitæ comparata,
+        mors est potius dicenda quam vita, Ipse enim quotidianus defectus corruptionis quid est
+        aliud, quam quædam prolixitas mortis? Quæ autem lingua dicere, vel quis intellectus
+        capere sufficit, illa supernæ civitatis quanta sint gaudia; Angelorum choris interesse,
+        cum beatissimis spiritibus gloriæ Conditoris assistere, præsentem Dei vultum cernere,
+        incircumscriptum lumen videre, nullo mortis metu affici, incorruptionis perpetuæ munere
+        lætari? Sed ad hæc audita inardescit animus, jamque illic cupit assistere, ubi se sperat
+        sine fine gaudere. Sed ad magna præmia perveniri non potest, nisi per magnos labores.
+        Unde et Paulus egregius prædicator dicit: Non coronabitur, nisi qui legitime certaverit.
+
+
+        Delectet ergo mentem magnitudo præmiorum, sed non deterreat certamen laborum. Unde ad
+        se venientibus Veritas dicit: Si quis venit ad me, et non odit patrem suum, et matrem,
+        et uxorem, et filios, et fratres, et sorores, adhuc autem et animam suam, non potest
+        meus esse discipulus. Sed percontari libet, quomodo parentes et carnaliter propinquos
+        præcipimur odisse, qui jubemur et inimicos diligere? Et certe Veritas de uxore dicit:
+        Quod Deus conjunxit, homo non separet. Et Paulus ait: Viri, diligite uxores vestras,
+        sicut et Christus Ecclesiam. Ecce, discipulus uxorem diligendam prædicat, cum magister
+        dicat: Qui uxorem non odit, non potest meus esse discipulus. Numquid aliud judex
+        nuntiat, aliud præco clamat? An simul et odisse possumus, et diligere? Sed si vim
+        præcepti perpendimus, utrumque agere per discretionem valemus: ut uxorem, et eos, qui
+        nobis carnis cognatione conjuncti sunt, et quos proximos novimus, diligamus; et quos
+        adversarios in via Dei patimur, odiendo et fugiendo nesciamus.
+
+
+        Quasi enim per odium diligitur, qui carnaliter sapiens, dum prava nobis ingerit, non
+        auditur. Ut autem dominus demonstraret hoc erga proximos odio non de affectione
+        procedere, sed de charitate, addidit protinus, odisse et animam nostram. Constat ergo,
+        quia amando debet odisse proximum, qui sic eum odit sicut semet ipsum. Tunc etenim
+        nostram animam bene odimus, cum ejus carnalibus desideriis non acquiescimus, cum ejus
+        appetitum frangimus, ejus voluptatibus reluctamur. Quæ ergo contempta ad melius ducitur,
+        quasi per odium amatur. Sic nimirum exhibere proximis nostris odii discretionem
+        debemus, ut in eis et diligamus quod sunt, et habeamus odio quod in Dei nobis itinere
+        obsistunt.
+      en: >-
+        If we consider, dearly beloved brethren, what and how great are the things that are
+        promised us in heaven, all things that are possessed on earth grow worthless in our
+        sight. For earthly substance, compared to the felicity above, is a burden, not a help.
+        This present life, compared to the life eternal, ought rather to be called death than
+        life; for what else is this daily wasting away of our corruption but a certain
+        lengthening-out of death? But what tongue can tell, or what understanding can grasp,
+        how great are the joys of that city above -- to share the choirs of Angels, to stand
+        with the most blessed spirits in the glory of our Maker, to behold the very Face of
+        God, to see the light that knoweth no bound, to be touched by no fear of death, and to
+        rejoice in the gift of everlasting incorruption? But when we hear these things our
+        heart is kindled, and already longs to be present there, where it hopes to rejoice
+        without end. Yet we cannot come to such great rewards, except through great labors.
+        Whence Paul, that excellent preacher, saith: He shall not be crowned, unless he shall
+        have striven lawfully.
+
+
+        Let, then, the greatness of the rewards delight the mind, but let not the struggle of
+        the labors deter it. Whence the Truth saith to those who come to Him: If any man come
+        to Me and hate not his father and mother, and wife and children, and brothers and
+        sisters, yea, and his own life also, he cannot be My disciple. But it is fitting to ask
+        how we are commanded to hate our parents and those near to us in the flesh, we who are
+        also bidden to love even our enemies. And indeed the Truth saith of a wife: What God
+        hath joined together, let not man put asunder. And Paul saith: Husbands, love your
+        wives, even as Christ also loved the Church. Behold, the disciple preaches that a wife
+        is to be loved, while the Master says: Whoever does not hate his wife cannot be My
+        disciple. Does the judge, then, proclaim one thing, and the herald cry another? Can we
+        both hate and love at the same time? But if we weigh the force of the precept, we are
+        able to do both through discernment: that we may love our wife, and those joined to us
+        by kinship of the flesh, and those whom we know as our neighbors; and that, as for
+        those whom we suffer as adversaries in the way of God, we may not know them, but hate
+        and flee from them.
+
+
+        For he is, as it were, loved through hatred, when the one who is carnally minded, while
+        pressing wicked counsel upon us, is not heeded. But that the Lord might show that this
+        hatred toward our neighbors proceeds not from ill-will but from charity, He added at
+        once that we must also hate our own soul. It is clear, then, that he who hates his
+        neighbor as he hates himself must hate him out of love. For then do we rightly hate our
+        own soul, when we do not yield to its carnal desires, when we break its appetite, and
+        resist its pleasures. That which, being held in contempt, is thereby led to something
+        better, is, as it were, loved through hatred. So indeed ought we to show toward our
+        neighbors this discernment of hatred: that in them we may love what they are, while
+        hating what stands in the way of God within them.
+    status: { la: verified, en: draft }