Add the Patronage of St. Joseph as a new movable feast with octave

This Duplex I classis feast (instituted by Pius IX, 1847) didn't exist
anywhere in vu's calendar. Dated per the older, pre-1955 reckoning --
Wednesday after the 2nd Sunday after Easter (Easter+17) -- rather than the
1913 Pius X reform's later placement on the 3rd Sunday after Easter
itself, per direct instruction. Mechanism: one new temporal-feast record
plus a new EASTER_OFFSET_STARTS table entry (the only code change --
everything else is the existing generic anchor-driven resolution).

Authored the feast day's own Matins reading and its full 7-day octave
(days 2/3/4/6/7/8; day 5, the Sunday, has no override in the source at
all, correctly left unauthored).

Fixed one real collateral effect: an existing fixed-year calendar test
(St. Pudentiana vs. St. Peter Celestine, 2038-05-19) broke because that
date now falls on this octave's own closing day, tying Celestine's rank
against the octave's threshold -- the app's own documented tie-break
correctly favors the octave that year. Moved the proof date to 2033.
Also bumped the PWA precache file-size cap (6 MiB -> 8 MiB) since this
content pull pushed the main bundle past the previous limit.

Co-Authored-By: Claude Sonnet 5 <noreply@anthropic.com>
Claude-Session: https://claude.ai/code/session_01PhysogLP9eCeKS7JEwRi6y

src/data/propers/nocturn-readings/patronage-of-st-joseph.yml

@@ -0,0 +1,144 @@
+# Matins Nocturn 2-3 for the Patronage of St. Joseph (Wednesday after the
+# 2nd Sunday after Easter, Easter+17 -- see
+# data/calendar/temporal-feasts/patronage-of-st-joseph.yml for the dating
+# note). Sourced from web/www/horas/Latin+English/Tempora/Pasc2-3.txt.
+# Nocturn 1 (Lectio1-3, Genesis 39/41 -- the patriarch Joseph as a type)
+# left to the bible-plan store, same convention as every other nocturn-
+# readings file. Nocturn 2 (Lectio4-6): one continuous sermon of
+# St. Bernardine of Siena on St. Joseph. Nocturn 3 (Lectio7-9): Lectio7's
+# own Gospel pericope (Luke 3:21-23) is a bare "Et réliqua" incipit,
+# dropped per the usual rule; St. Augustine's homily on the two
+# genealogies (Matthew's and Luke's) follows, isGospel: false.
+id: patronage-of-st-joseph
+readings:
+  - nocturn: 2
+    isGospel: false
+    text:
+      la: >-
+        Ómnium singulárium gratiárum alícui rationábili creatúræ communicatárum generális régula
+        est, quod, quandocúmque divína grátia éligit áliquem ad áliquam grátiam sublímem statum,
+        ómnia charísmata donet, quæ illi persónæ sic eléctæ et ejus offício necessária sunt atque
+        illam copióse décorant. Quod máxime verificátum est in sancto Joseph, putatívo patre
+        Dómini nostri Jesu Christi, et vero sponso Regínæ mundi et Dóminæ Angelórum; qui ab
+        ætérno Patre eléctus est fidélis nutrítius atque custos principálium thesaurórum suórum,
+        scílicet Fílii ejus et Sponsæ suæ: quod offícium fidelíssime prosecútus est. Cui proptérea
+        Dóminus ait: Serve bone et fidélis, intra in gáudium Dómini tui.
+
+
+        Si cómpares eum ad totam Ecclésiam Christi, nonne iste est homo eléctus et speciális, per
+        quem et sub quo Christus est ordináte et honéste introdúctus in mundum? Si ergo Vírgini
+        Matri tota Ecclésia sancta débitrix est, quia per eam Christum suscípere digna facta est:
+        sic profécto post eam huic debet grátiam et reveréntiam singulárem. Ipse enim est clavis
+        véteris testaménti, in qua patriarchális et prophetális dígnitas promíssum conséquitur
+        fructum. Porro hic est solus, qui corporáliter possédit, quod eis divína dignátio
+        repromísit. Mérito ígitur figurátur per illum patriárcham Joseph, qui pópulis fruménta
+        servávit. Sed et hic illum præcéllit, quia non solum Ægýptiis panem corporális vitæ, sed
+        ómnibus eléctis panem de cælo, qui cæléstem vitam tríbuit, cum multa sollértia enutrívit.
+
+
+        Profécto dubitándum non est, quod Christus familiaritátem, reveréntiam atque sublimíssimam
+        dignitátem, quam illi exhíbuit, dum ágeret in humánis, tamquam fílius patri suo, in cælis
+        útique non negávit, quin pótius complévit et consummávit. Unde non immérito in verbo
+        propósito a Dómino subinfértur: Intra in gáudium Dómini tui. Unde, licet gáudium ætérnæ
+        beatitúdinis in cor hóminis intret, máluit tamen Dóminus ei dícere, Intra in gáudium; ut
+        mýstice innuátur, quod gáudium illud non solum in eo sit intra, sed úndique illum
+        circúmdans et absórbens, et ipsum velut abýssus infiníta submérgens. Meménto ígitur
+        nostri, beáte Joseph, et tuæ oratiónis suffrágio apud tuum putatívum Fílium intercéde; sed
+        et beatíssimam Vírginem sponsam tuam nobis propítiam redde, quæ Mater est ejus, qui cum
+        Patre et Spíritu Sancto vivit et regnat per infiníta sǽcula sæculórum. Amen.
+      en: >-
+        The general rule governing all the singular graces communicated to any rational creature
+        is this: whenever divine grace chooseth someone for some sublime state of grace, it
+        bestoweth upon him every gift that is necessary for that person so chosen and for his
+        office, and that adorneth him abundantly. This was most of all verified in St. Joseph,
+        the supposed father of our Lord Jesus Christ, and true spouse of the Queen of the world
+        and Lady of the Angels — who was chosen by the eternal Father to be the faithful nurse
+        and guardian of His principal treasures, namely His Son and His Spouse, an office which
+        he fulfilled most faithfully. For this the Lord saith unto him: Well done, good and
+        faithful servant, enter thou into the joy of thy lord.
+
+
+        If thou compare him to the whole Church of Christ, is he not that chosen and singular man
+        through whom, and under whom, Christ was orderly and honourably brought into the world?
+        If, then, the whole holy Church is debtor to the Virgin Mother, because through her she
+        was made worthy to receive Christ, so, next after her, doth she owe to Joseph a singular
+        grace and reverence. For he is the key of the Old Testament, in which the dignity of the
+        patriarchs and prophets attaineth the fruit that was promised them. Moreover, he alone is
+        he who bodily possessed what divine condescension had promised them. Rightly, then, is he
+        prefigured by that patriarch Joseph, who kept in store the grain for the peoples. But he
+        surpasseth him even in this: for he nourished with much diligence, not only bread for the
+        bodily life of the Egyptians, but for all the elect the Bread from heaven, which
+        bestoweth heavenly life.
+
+
+        Assuredly we ought not to doubt that Christ, in heaven, did not deny — but rather fulfilled
+        and consummated — the familiarity, reverence, and most sublime dignity which He showed
+        him while He lived among men, as a son toward his father. Whence not without cause is it
+        added, in the word proposed by the Lord: Enter thou into the joy of thy lord. And though
+        the joy of eternal blessedness entereth into the heart of man, the Lord chose rather to
+        say to him, Enter into the joy, that it might be mystically understood that this joy is
+        not only within him, but on every side surrounding and absorbing him, and, as it were, an
+        infinite abyss engulfing him. Remember us, then, blessed Joseph, and by the pleading of
+        thy prayer intercede with thy supposed Son; and render to us gracious the most blessed
+        Virgin, thy spouse, who is the Mother of Him Who liveth and reigneth with the Father and
+        the Holy Ghost, world without end. Amen.
+    status: { la: verified, en: verified }
+  - nocturn: 3
+    isGospel: false
+    text:
+      la: >-
+        Maniféstum est illud quod ait, Ut putabátur fílius Joseph, propter illos dixísse, qui eum
+        ex Joseph, sicut álii hómines nascúntur, natum arbitrántur. Quos autem movet, quod álios
+        progenitóres Matthǽus enúmerat, descéndens a David usque ad Joseph, álios autem Lucas,
+        ascéndens a Joseph usque ad David; fácile est, ut advértant duos patres habére potuísse
+        Joseph: unum, a quo génitus, álterum, a quo fúerit adoptátus. Antíqua est enim
+        consuetúdo adoptándi étiam in illo pópulo Dei, ut sibi fílios fácerent, quos non ipsi
+        genuíssent. Unde intellígitur Lucas patrem Joseph, non a quo génitus, sed a quo fúerat
+        adoptátus, suscepísse in Evangélio suo, cujus progenitóres sursum versus commémorat,
+        donec exíret ad David.
+
+
+        Cum enim necésse sit, utróque Evangelísta vera narránte, et Matthǽo scílicet et Luca, ut
+        unus eórum ejus patris oríginem tenéret qui genúerat, alter ejus qui adoptáverat Joseph;
+        quem probabílius intellígimus adoptántis oríginem tenuísse quam eum, qui nóluit Joseph
+        génitum dícere ab illo cujus eum fílium esse narrábat? Matthǽus autem dicens, Ábraham
+        génuit Isaac, Isaac génuit Jacob, atque ita in hoc verbo, quod est, Génuit, persevérans,
+        donec in último díceret, Jacob autem génuit Joseph; satis expréssit ad eum patrem se
+        perduxísse oríginem generátium, a quo Joseph non adoptátus, sed génitus erat.
+
+
+        Quamquam si étiam Lucas génitum díceret Joseph ab Heli, nec sic nos hoc verbum
+        perturbáre debéret, ut áliud crederémus quam ab uno Evangelísta gignéntem, ab áltero
+        adoptántem patrem fuísse commemorátum. Neque enim absúrde quisque dícitur non carne sed
+        caritáte genuísse, quem fílium sibi adoptáverit. At vero étiam nos, quibus dedit Deus
+        potestátem fílios ejus fíeri, de natúra atque substántia sua non nos génuit, sicut
+        únicum Fílium, sed útique dilectióne adoptávit.
+      en: >-
+        It is plain that the words, "As was supposed, the son of Joseph," were said on account of
+        those who thought him born of Joseph as other men are born of their fathers. But as for
+        those who are troubled that Matthew names one set of ancestors, descending from David
+        down to Joseph, while Luke names another, ascending from Joseph up to David, it is easy
+        for them to see that Joseph could have had two fathers: one by whom he was begotten,
+        another by whom he was adopted. For it was an ancient custom, even among that people of
+        God, to adopt as sons those whom one had not begotten. Whence it is understood that Luke
+        took up in his Gospel the father of Joseph by whom he was adopted, not by whom he was
+        begotten, and traces his ancestors upward until he reaches David.
+
+
+        For since it must needs be, both Evangelists narrating truly — that is, Matthew and Luke —
+        that one of them should hold to the origin of the father who begot him, and the other to
+        the origin of the father who adopted Joseph, which is it more probable that we should
+        understand held to the origin of the adopter, rather than of him who refused to say
+        Joseph was begotten by him whose son he nonetheless narrates him to be? Matthew, however,
+        saying, "Abraham begot Isaac, Isaac begot Jacob," and so persevering in this word,
+        "begot," until at the last he saith, "And Jacob begot Joseph," hath sufficiently shown
+        that he traced the line down to the father by whom Joseph was not adopted, but begotten.
+
+
+        Yet even if Luke had said that Joseph was begotten by Heli, this word ought not to trouble
+        us so as to make us believe otherwise than that one Evangelist commemorated the begetting
+        father, the other the adopting father. For it is not absurd to say that a man hath
+        begotten, not by flesh but by love, one whom he hath adopted as his son. Indeed even we,
+        to whom God hath given power to become His sons, He begot not of His own nature and
+        substance, as He did His Only Son, but rather adopted us through love.
+    status: { la: verified, en: verified }