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/octave-readings/patronage-of-st-joseph-octave-day-4.yml

@@ -0,0 +1,42 @@
+# Sourced directly from the raw reference files (web/www/horas/Latin+English/
+# Tempora/Pasc2-6.txt) -- day 4 of the Patronage of St. Joseph's own
+# movable octave (Saturday), same shape/rationale as
+# patronage-of-st-joseph-octave-day-2.yml. Joins the continuation of
+# St. John Chrysostom's Homily 4 on Matthew (Lectio4-6, the angel's own
+# words to Joseph in Matt 1:20-21) with St. Ambrose's own commentary on
+# Luke (Lectio7-9, same Gospel pericope as the feast day; bare incipit
+# dropped). A couple of stray OCR spelling artifacts in the source's own
+# English corrected as clear transcription typos. Responsory not sourced,
+# same convention as the other movable octaves in this project.
+id: patronage-of-st-joseph-octave-day-4
+source:
+  la: "Sermo sancti Joánnis Chrysóstomi; Homilía sancti Ambrósii Epíscopi"
+  en: "Sermon of St. John Chrysostom; Homily of St. Ambrose, Bishop"
+text:
+  la: |
+    Joseph, fili David, noli timére accípere Maríam cónjugem tuam. Quid autem est accípere? Domi profécto retinére; jam enim illam mente dimíserat: sed dimíssam, inquit, retíneas, quam Deus tibi cópulat, non paréntes; cópulat vero, non in fœdus solémne conjúgii, sed in consórtium commúnis habitáculi, et cópulat per meæ vocis offícium. Sicut enim illam póstea comméndat Christus ipse discípulo, ita étiam nunc Angelus Sponso; solátium tantúmmodo ejus habitúram absque fœdere nuptiárum. Deínde honéstius multóque dígnius causa partus expósita, suspiciónem quoque prorsus restínxit. Non modo, inquit, illícito non est violáta compléxu, verum étiam supra natúram morémque fœcúnda est. Noli ígitur de tam felíci partu Sponsæ attráhere mærórem, immo vero in majorem prorúmpe lætítiam; quod enim in ea natum est, de Spíritu Sancto est.
+
+    Páriet autem Fílium, et vocábis nomen ejus Jesum; non enim quia ex Spíritu Sancto est, idcírco te a ministério tantæ exístimes dispensatiónis extráneum. Nam etsi nihil hábeas in hac generatióne commúne (Virgo quippe permánsit intácta), tamen quod est próprium patris quodque nihil offúscat Vírginis dignitátem, hoc tibi fácile concédo, ut scílicet Nato nomen impónas; tu enim illum primum vocábis. Quamquam enim non sit fílius tuus iste, qui náscitur, tu tamen curam erga illum et sollicitúdinem osténdes paréntis; et proptérea te illi ab ipsa statim nóminis impositióne conjúngo. Deínde, ne quis illum ex hoc patrem esse suspicarétur, Páriet, inquit, Fílium. Non dixit, Páriet tibi, sed pósuit illud indefinítum et suspénsum; non enim illi, sed univérso prorsus orbi péperit Christum.
+
+    Proptérea et nomen ejus de cælo Angelum detulísse Evangelísta memorávit, ut hinc quoque osténderet illum mirábilem esse partum, quo ejus nomen ad Joseph et per Angelum et a Deo missum docéret. Nam et ipsum vocábulum non inániter pósitum est, quod certe mille cóntinet thesáuros bonórum. Propter quod illud étiam Angelus interpretátur bonis mæréntem spebus animándo; et hoc quoque illum modo ad credéndum quod lóquitur, invítat. Fácile namque sollicitámur ad próspera, et prómptius fidem accommodámus secúndis. Ipse enim, inquit, salvum fáciet pópulum suum a peccátis eórum. Hinc quoque benefícii nóvitas indicátur. Non enim a bello visíbili neque a gládio barbarórum, sed, quod his longe majus est, a peccáto suo pópulum suum núntiat liberándum: quod præstáre nulli fuit hóminum aliquándo possíbile.
+
+    Néminem movére debet, quod ita scriptum est: Qui putabátur fílius Joseph. Bene enim putabátur, quia natúra non erat; sed ídeo putabátur, quia eum María, quæ Joseph viro suo erat desponsáta genúerat. Sic enim habes: Nonne hic est fílius Joseph fabri? Díximus supra qua ratióne per Vírginem, díximus étiam, qua ratióne per desponsátam, et quare census témpore nasci volúerit Dóminus salutáris; non aliénum étiam vidétur, ut qua ratióne fabrum patrem habúerit, declarémus. Hoc enim typo eum patrem sibi esse demónstrat, qui fabricátor ómnium cóndidit mundum. Nam etsi humána non sunt comparánda divínis, typus tamen ínteger est, quod Pater Christi igne operátur et spíritu, et tamquam bonus ánimæ faber vítia nostra circúmdolat; cito secúrim ádmovens arbóribus infœcúndis, secáre doctus exígua, culmínibus serváre sublímia, rígida méntium spíritus igne mollíre, et in vários usus omne humánum genus divérsa ministeriórum qualitáte formáre.
+
+    Cur autem Joseph magis quam Maríæ generátio describátur, cum María de Spíritu Sancto generávit Christum, et Joseph a generatióne Dómini videátur aliénus, dubitáre possémus, nisi consuetúdo nos instrúeret Scripturárum, quæ semper viri oríginem quærit. Viri enim persóna quæritur, qui étiam in senátu et réliquis cúriis civitátum géneris assérvat dignitátem. Quam defórme autem, si relícta viri orígine, orígo féminæ quærerétur, ut viderétur patrem non habuísse ille totíus mundi pópulis prædicándus! Vides ubíque famíliam per virórum generatiónes esse decúrsam. Noli mirári quod Joseph orígo descrípta est. Etenim secúndum carnem natus, usum débuit sequi carnis, et qui in sæculum venit, sæculi débuit more descríbi; máxime cum in Joseph orígine étiam orígo sit Maríæ.
+
+    Cur autem sanctus Matthæus ab Abraham generatiónem enumeráre cœperit Christi, sanctus vero Lucas a Christo usque ad Deum perdúxerit, explanándum vidétur. Lucas ad Deum putávit oríginem ejus esse referéndam, quod verus Christi generátor Deus sit, vel secúndum veram generatiónem Pater, vel secúndum lavácri regeneratiónem mystici múneris auctor. Et ídeo non a primo generatiónem ejus cœpit descríbere; sed posteáquam baptísmum ejus explícuit, Auctórem ómnium Deum per baptísmum cúpiens demonstráre. Christum quoque a Deo órdine manásse successiónis asséruit, univérsa contéxens, ut et secúndum natúram et secúndum grátiam et secúndum carnem Dei Fílium demonstráret. Quod autem evidéntius divínæ generatiónis indícium, quam quod de generatióne dictúrus, ipsum Patrem præmísit loquéntem: Hic est Fílius meus diléctus, in quo complácui?
+  en: |
+    "Joseph, thou son of David, fear not to take unto thee Mary thy wife." But what is "to take"? Undoubtedly, to maintain, and that in his own house — for he had already sent her away in his mind. But now the Angel commandeth: her whom thou wouldst send away, maintain; her, do thou, and not her parents, maintain, for God joineth her to thee — joineth her to thee, not in the sacred commerce of marriage, but in the fellowship of a common home, and joineth her to thee through the ministry of my words. Just as Christ Himself later entrusted her to the care of His disciple, so now the Angel giveth her to her spouse, in such manner that she may have the consolation of his company without other conjugal rights. By this means her confinement would be explained in a worthier and more honourable way, and suspicion would be wholly allayed. It is as though the Angel said: Not only was she not dishonoured by an unlawful embrace, but indeed she is fruitful in a manner above nature and usage; therefore grieve not at the happy confinement of thy Bride, but break forth into greater joy — for that which is conceived in her is of the Holy Ghost.
+
+    "And she shall bring forth a Son, and thou shalt call His Name Jesus." That is: think not that the ministry of this great dispensation, because it is of the Holy Ghost, is a thing apart from thee. For even though thou hast no part in His generation, since the Virgin remaineth inviolate, yet do I readily grant thee this — namely, that thine are all the rights of a father, in so far as they obscure not the dignity of the Virgin; thou shalt certainly give the new-born His Name, thou shalt be the first to call Him by His Name. For even though He Who is born is not thy son, nonetheless thou shalt shew Him the care and solicitude of a parent, and therefore I unite thee to Him by this immediate giving of the Name. But, lest anyone might think from this that Joseph was the begetter of Christ, the Angel was first careful to say: "She shall bring forth a Son." He doth not say, "She shall bear thee a son," but maketh His statement in an undetermined and indefinite way; for Mary did not bear a son to Joseph, but brought forth Christ to the whole world.
+
+    Therefore the Evangelist relateth that the Angel brought His Name from heaven, so that thus might be shewn how wonderful was His birth, seeing that He Himself taught His Name to Joseph by an Angel sent from God. For this Name, which verily containeth a thousand treasures of good, was not given without meaning. Therefore the Angel doth himself interpret it, thereby consoling Joseph's grief with good hopes, and thus also inviting him to believe these words — for we are easily summoned to that which is pleasant, and give prompt credence unto good tidings. Wherefore the Angel said: "He shall save His people from their sins." This also sheweth the novelty of the gift. For he announceth that this people are to be saved, not indeed from external wars, nor from the swords of barbarians, but from what is far greater than these — from their sins — which no mere man could ever accomplish.
+
+    No one should be troubled at the words, "As was supposed, the son of Joseph." For it was no more than a supposition, seeing that Christ was not the son of Joseph by nature; but it was so supposed because Mary, who was espoused to her husband Joseph, gave Christ birth. And so, referring to Joseph as father, it is written: "Is not this the carpenter's son?" We have already discussed why the Lord of salvation chose to be born of a Virgin; we have also discussed why she was an espoused Virgin when her conception took place, and why it took place at the time of the enrollment for taxing. Nor does it seem out of place to explain why Christ had a working-man for His father. For thereby is figured Christ's divine Father, Who as Maker of all things framed the world. Even though human and divine matters be not equal to each other, yet is this figure a complete one: Christ's Father worketh by fire and by breathing on things. Yea, like a good carpenter of the soul, He chippeth away our defects; promptly doth He lay His axe to the barren trees and hew them down; skilful is He in correcting whatever is built scantily, and in buttressing whatever is to be built magnificently; He tempereth the hardness of hearts as with fire and with His gentle breath, and by His diverse workings He formeth the quality of the human race.
+
+    We might wonder why the genealogy of Joseph, rather than of Mary, is given — since Mary conceived Christ by the Holy Ghost, and Joseph had no part in the Lord's conception — were it not that Holy Scripture teacheth us how it was the custom to trace descent on the male side. For in this fashion the person of the man is set forth as pre-eminent, and his dignity maintained, even as it is wont to be done in the Senate and the other high places of the commonwealth. And how unseemly it would have been to have passed over the lineage of the father, and to have given that of the mother, since the doing so would have appeared to proclaim to all the peoples of the world that Christ had no father! It is a world-wide custom to trace the genealogy of a family in the male line. Therefore be not perplexed that the lineage of Joseph is given: forasmuch as Christ was born in the flesh, He was bound to follow this custom of the flesh, and He Who came into the world had to be enrolled for taxing in the worldly manner — the more so that Joseph's descent was the same as Mary's.
+
+    But some explanation is required as to why Saint Matthew reckoneth Christ's descent from Abraham forward, whilst Saint Luke traceth the same from Christ backward to the creation of Adam by God. By this Luke would have us understand that Christ's lineage should be traced to God, because God was Christ's true Progenitor — both as His Father, of Whom He was begotten, and as the Author, in the laver of baptism, of the mystical gift of the Spirit. Wherefore Luke doth not begin his Gospel with the reckoning of Christ's lineage, but recordeth it after the account of the Baptism, thereby shewing forth in baptism the working of God, the Author of all things. Thus also Luke asserteth that Christ came forth from God according to a certain rule of orderliness, for he weaveth all things together to prove that Christ is, by nature, by grace, and in the flesh, the Son of God. But what more evident proof of Christ's divine descent could we have than what Luke giveth? For before the Evangelist reckoneth the genealogy of Christ, he giveth the words of the Father Himself: "This is My beloved Son, in Whom I am well pleased."
+status:
+  la: verified
+  en: verified