Author Matins readings for the three movable-feast octaves

Ascension, Corpus Christi, and Sacred Heart octave content lives in the
reference engine's Tempora/ directory, keyed by liturgical offset from
Easter rather than calendar date. All three octaves' 7 non-feast days
(day 2 through the closing day) turned out to have genuine, distinct
patristic content -- unlike the fixed-date octaves, none were bare
vide-only days. 21 files authored across the three octaves.

Found and fixed one duplication along the way: each octave's own Sunday
day turned out to duplicate content already authored under a different id
in the earlier post-Pentecost temporal-cycle sweep, since a numbered
post-Pentecost Sunday and the Sunday within Corpus Christi's or Sacred
Heart's octave are structurally the same calendar day every year. Both
duplicate files (corpus-christi-octave-day-4, sacred-heart-octave-day-3)
were dropped after confirming the reading still surfaces via the existing
temporal id.

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

src/data/propers/octave-readings/sacred-heart-octave-day-6.yml

@@ -0,0 +1,41 @@
+# Sourced directly from the raw reference files (web/www/horas/Latin+English/
+# Tempora/Pent03-3.txt) -- day 6 of the Sacred Heart's own movable octave,
+# same shape/rationale as sacred-heart-octave-day-2.yml. Joins a fifth
+# excerpt from Pope Pius XI's encyclical "Miserentissimus Redemptor"
+# (Lectio4-6, distinct from days 2-5's own excerpts, on how Christ's
+# mystical passion continues in His Church) with a homily of St. Peter
+# Canisius on John 19:31-37 (Lectio7-9, same Gospel pericope as every other
+# day in this octave; bare incipit dropped). Responsory not sourced, same
+# reason as day 2.
+id: sacred-heart-octave-day-6
+source:
+  la: "Ex lítteris Encyclicis Pii Papæ undécimi; Homilía sancti Petri Canísii Presbýteri"
+  en: "From the Encyclical Letter of Pope Pius XI; Homily of St. Peter Canisius, Priest"
+text:
+  la: |
+    At enim beáte regnántem Christum in cælis qui piaculáres ritus consolári queant? Scílicet « da amántem et sentit quod dico » repónimus, Augustíni verbis usi, quæ in hunc locum aptíssime cadunt. Dei enim amantíssimus quisque, si prætériti témporis spátium respíciat, videt meditándo intuetúrque Christum pro hómine laborántem, doléntem, duríssima quæque perpetiéntem, « propter nos hómines et propter nostram salútem » tristítia, angóribus, oppróbriis pæne conféctum, immo « attrítum propter scélera nostra » ac suo nos livóre sanántem. Atque hæc ómnia eo vérius piórum meditántur ánimi, quod peccáta hóminum ac flagítia quovis témpore perpetráta in causa fuérunt cur Dei Fílius morti traderétur, eadémque nunc étiam mortem ipsam per se essent Christo illatúra, iísdem cum dolóribus mæroribúsque conjúnctam, quippe síngula passiónem Dómini, suo quodam modo renováre censeántur: « Rursus crucifigéntes sibimetípsis Fílium Dei et osténtui habéntes ».
+
+    Quodsi propter peccáta quoque nostra, quæ futúra quidem erant at prævísa, ánima Christi tristis facta est usque ad mortem, haud dúbium quin solátii nonníhil jam tum céperit étiam e nostra item prævísa reparatióne, cum « appáruit illi Angelus de cælo » ut Cor ejus tædio et angóribus oppréssum consolarétur. Atque ita Cor illud sacratíssimum, quod ingratórum hóminum peccátis continénter sauciátur, étiam nunc mira quidem sed vera ratióne solári póssumus ac debémus, quandóquidem, ut in sacra quoque liturgía légitur, ex ore Psaltis, Christus ipse se ab amícis suis derelíctum conquéritur: « Impropérium exspectávit Cor meum et misériam, et sustínui qui simul contristarétur et non fuit, et qui consolarétur et non invéni ».
+
+    Accedit quod pássio Christi expiátrix renovátur et quodámmodo continuátur et adimplétur in córpore suo mystico, quod est Ecclésia. Etenim, ut rursus sancti Augustíni verbis utámur, « passus est Christus quidquid pati debúerat; jam de mensúra passiónum nihil deest. Ergo implétæ sunt passiónes, sed in cápite; restábant adhuc Christi passiónes in córpore ». Quod quidem Dóminus ipse Jesus declaráre dignátus est, cum ad Saulum « adhuc spirántem minárum et cædis in discípulos » loquens: « Ego sum, inquit, Jesus quem tu persequéris », haud obscúre signíficans, commótis in Ecclésiam insectatiónibus, ipsum divínum oppugnári ac vexári Ecclésiæ Caput. Jure ígitur meritóque Christus in córpore suo mystico adhuc pátiens, nos expiatiónis suæ sócios habére exóptat, idque étiam ipsa nostra cum eo necessitúdo póstulat; nam cum simus « corpus Christi et membra de membro », quidquid pátitur caput, ómnia cum eo membra patiántur opórtet.
+
+    Diligénter tecum ánimo versa, quam ineffábilis fúerit illa cáritas qua Deus summus, in máximis Cordis angústiis et totíus mundi oppróbriis, pro te vilíssimo vermículo illam crucis acerbíssimam mortem perpéssus fúerat. Advérte ut summam Christus Servátor suis liberalitátem ómnibus exhíbuit. Aliquándo enim in médio pópuli stans, ita clamábat: Si quis sitit véniat ad me et bibat: parátum se osténdens ómnibus ómnium necessitátibus subveníre. Consideráto ut liberalíssime tibi Cordis sui pretiósum sánguinem propinávit, quando, sacro látere apérto, quidquid réliquum erat in córpore sánguinis profúdit.
+
+    Quare, ne prorsus ingrátus sim, hos perénnes fontes donórum ac bonórum ómnium mihi ob óculos sæpe propónam, cum de illis dulcíssima exstet promíssio: Hauriétis aquas in gáudio de fóntibus Salvatóris et dicétis in die illa: Confitémini Dómino. Ad hæc ipsa ter beáta petræ non diruéndæ forámina confúgiam; in illis meum nidum firmíssimum ponam, nihil habens antíquius, prætérquam ut in meis angóribus atque perículis vúlnerum Dómini memorándo respírem.
+
+    Et tu in omni tentatióne fuge diligénter in amábile Christi Cor, ejúsque bonitátem et caritátem tibi propóne, et cum illa confer tuam vilitátem, malítiam, infidelitátem, arrogántiam. Quanta enim cáritas Christi omnes ad se convocántis: Veníte ad me omnes qui laborátis et oneráti estis, et ego refíciam vos, et sic parátum se offert et cupit, amóre nostri, ómnium et singulórum ónera sustinére! Unde magna cum fidúcia in caritátis ejus abyssum prójice peccáta tua et mox te invénies exonerátum.
+  en: |
+    But in what sense can it be said that our expiatory practices can give consolation to Christ, since He is now reigning in heavenly joy? We answer in the words of Saint Augustine, from a passage entirely appropriate to this subject: "Give me a lover, and he will feel the truth of what I say." Every soul which is on fire with the love of God, if it but turns its thoughts to the past, doth in its meditation perceive and contemplate Christ suffering for mankind, afflicted by grief in the midst of sorrows endured for us men and for our salvation, almost overcome by afflictions, vexations, and reproaches — yea, "bruised for our iniquities," and healing us by His own stripes. And devout souls will have an appreciation in proportion to their understanding of these mysteries, if they perceive that the sins and crimes of men, no matter when committed, were the real reason why the Son of God was condemned to death, and that sins committed at this present are able in some wise to cause the death of Christ, renewing as they do the cause of that selfsame death, with its sufferings and agonies, which was accomplished on the Cross; for every sin must be said to renew, in some fashion, the Lord's passion, concerning which we read in the Scriptures: "They crucify to themselves the Son of God afresh, and put Him to an open shame."
+
+    And since, in view of our own future sins which were foreseen by Him, the soul of Christ became sorrowful even unto death, there can be no doubt that at the same time He was in some way consoled, through the provision of our acts of reparation, when the Angel from heaven appeared unto Him to comfort Him in the sorrows of His Heart, which was so bowed down with weariness and grief. And so, even at this present time, we can and we ought to console, in a mystical but nonetheless real manner, that most Sacred Heart, which same is being wounded continually by the sins of thankless men. It is in this sense that Christ is grieved over His abandonment by His friends, in the words of the Psalmist, which we are accustomed to interpret thus in the holy liturgy: "Thy rebuke hath broken My Heart; I am full of heaviness; I looked for some to have pity on Me, but there was no man, neither found I any to comfort Me."
+
+    To the foregoing we should add that the expiatory passion of Christ is renewed, and in a certain manner continued and fulfilled, in His mystical body, which same is the Church. In this connection, once more the words of Saint Augustine are appropriate: "Christ suffered all that He needed to suffer; nothing at all is lacking in the number of His sufferings; therefore His sufferings are completed in Him as the Head; but there remaineth even yet the sufferings of Christ to be endured in the body." Which truth verily the Lord Jesus Himself made known, at the time that Saul was "breathing out threatenings and slaughter against the disciples," to whom the Lord said: "I am Jesus, Whom thou persecutest." By these words He plainly affirmed that persecutions visited on the Church are in reality directed against the Head of the Church. Meet it is therefore that Christ, thus still suffering in His mystical body, should desire to have us sharers in His own work of expiation, even as our own union with Him doth require. And since we are "the body of Christ, and members one of another," whatever the Head must suffer, all the members of the body must needs suffer together with Him.
+
+    Have thou all diligence to turn over in thy mind this matter, namely: that He, Who is God over all, endured with unutterable charity a most bitter death on the Cross, in the exceeding anguish of His Heart, whilst the whole world mocked Him — and this He did for thee, who art but a paltry little worm! Meditate on the boundless generosity which Christ the Saviour manifested to all His own people. For at one time, standing in the midst of the people, He cried out: "If any man thirst, let him come to Me and drink," thereby shewing how ready He was to welcome everyone, and help him in his every need. Consider how freely He giveth thee to drink of His Heart's precious blood, seeing that His sacred side was opened, wherefrom He poured forth whatever blood was still left in His body.
+
+    Wherefore, that I may not be utterly ungrateful, I will often set before mine eyes those perennial fountains of gifts and of all good things, since of them there standeth that most sweet promise: "Ye shall draw waters with joy out of the founts of the Saviour, and ye shall say in that day: Praise ye the Lord." To these same thrice-blessed clefts of the rock that can never be broken down will I flee; there will I build for myself a most steadfast nest, holding nothing dearer, in all my sorrows and perils, than to find rest by calling to mind the wounds of the Lord.
+
+    And do thou, in every trial, flee quickly to the lovable Heart of Christ, and call to mind His goodness and charity, setting them against thine own vileness, malice, unfaithfulness, and pride. For consider how great was the charity of Christ in inviting all men unto Himself: "Come unto Me, all ye that labour and are heavy laden, and I will refresh you." It is with this intent that He offereth Himself to us, ready and desirous, out of love for us, to carry the burdens of each and all! Cast then thy sins into the abyss of His charity, and straightway thou shalt find thyself lightened of thy load.
+status:
+  la: verified
+  en: verified