Author Matins Nocturn 2/3 patristic readings for the whole post-Pentecost season

Closes the gap the user found on 2026-08-23 (post-pentecost-13's Matins had
no patristic reading): nocturn-readings/ had content for only one temporal
id (post-pentecost-15, the original mechanism proof date). Since
resolveTemporalId maps every day in a liturgical week to the same id, one
file per id covers the whole week — authored all 23 remaining
post-pentecost-NN ids (01-14, 16-24) from the reference engine's own
Tempora/PentNN-0.txt files. Trinity Sunday (01) keeps its own full proper
office including a displaced-Sunday commemoration; 02-11 have real Nocturn
2+3 content; 12 onward are Nocturn-3-only (homily, Gospel incipit skipped
per convention), reusing the same two responsories the source itself
cross-references week to week.

Rest of the temporal cycle (Advent/Christmas/Epiphany/Septuagesima/Lent/
Easter) is a separate follow-up pass, tracked in TODO.md.

Co-Authored-By: Claude Sonnet 5 <noreply@anthropic.com>
Claude-Session: https://claude.ai/code/session_01EWzE3kaSZCs79fPBrrE1aF

src/data/propers/nocturn-readings/post-pentecost-08.yml

@@ -0,0 +1,111 @@
+# Nocturn 2-3, 8th Sunday after Pentecost. Sourced from Tempora/Pent08-0.txt.
+# See post-pentecost-02.yml for sweep method/responsory-reuse note.
+# Nocturn 2: St. Augustine, City of God Bk 17, on Solomon as a type of
+# Christ - one continuous excerpt (Lectio4-6). Nocturn 3: Lectio7 bare
+# incipit (Luke 16:1-9, the unjust steward) skipped; Lectio8-9 one
+# continuous excerpt from St. Jerome's letter to Algasia, combined.
+id: post-pentecost-08
+readings:
+  - nocturn: 2
+    isGospel: false
+    source: "St. Augustine, Bishop of Hippo, City of God, Book 17, ch. 8"
+    text:
+      la: >-
+        Facta est quidem nonnúlla imágo rei futúræ étiam in Salomóne, in eo quod templum ædificávit, et
+        pacem hábuit secúndum nomen suum (Sálomon quippe pacíficus est Latíne), et in exórdio regni sui
+        mirabíliter laudábilis fuit. Sed eádem sua persóna per umbram futúri prænuntiábat étiam ipse
+        Christum Dóminum nostrum, non exhibébat. Unde quædam de illo ita scripta sunt, quasi de ipso
+        ista prædícta sint, dum Scriptúra sancta étiam rebus gestis prophétans, quodámmodo in eo
+        figúram delíneat futurórum.
+
+
+        Nam præter libros divínæ históriæ, ubi regnásse narrátur, Psalmus étiam septuagésimus primus
+        título nóminis ejus inscríptus est. In quo tam multa dicúntur, quæ omníno ei conveníre non
+        possunt, Dómino autem Christo aptíssima perspicuitáte convéniunt: ut evidénter appáreat, quod in
+        illo figúra qualiscúmque adumbráta sit, in isto autem ipsa véritas præsentáta.
+
+
+        Notum est enim quibus términis regnum conclúsum fúerit Salomónis: et tamen in eo Psalmo légitur,
+        ut ália táceam: Dominábitur a mari usque ad mare, et a flúmine usque ad términos orbis terræ;
+        quod in Christo vidémus impléri. A flúmine quippe dominándi sumpsit exórdium, ubi baptizátus a
+        Joánne, eódem monstránte, cœpit agnósci a discípulis, qui eum non solum magístrum, verum étiam
+        Dóminum appellavérunt.
+      en: >-
+        Things which were then still to come were in a certain manner imagined in Solomon, who built the
+        temple, who had that peace which his name implieth (for the name Solomon signifieth "the Peaceful
+        One") and who, at the beginning of his reign, was marvellously praiseworthy. By these things he
+        foreshadowed in his own person, though he set not forth with his mouth, our Lord Christ. Thus are
+        some things written of Solomon which are, as it were, things written concerning Christ, the Holy
+        Scripture in this way, by giving the history of things past, prophesying all the while of things
+        to come.
+
+
+        Nor besides the books of the Divine history wherein his reign is recorded, the 71st Psalm is
+        superscribed with his name. In this Psalm are many things which cannot suit him, but are most
+        clearly applicable to the Lord Christ, thus showing that Solomon was, as it were, a shadowy
+        figure cast before, of that which was afterwards revealed in very truth in the Person of Christ.
+
+
+        Without going into the rest, I may say that it is known what were the limits of Solomon's
+        dominions, and yet in that Psalm we read: "He shall have dominion also from sea to sea, and from
+        the river unto the ends of the earth." This we see fulfilled in Christ. It was from the river,
+        that is, from His Baptism by John in Jordan, that He began His assumption of dominion, for then
+        it was when John bare testimony unto Him that His disciples began to acknowledge Him, calling
+        Him, not Master only, but Lord.
+    responsory:
+      la: "Percússit Saul mille, et David decem míllia: * Quia manus Dómini erat cum illo: percússit Philisthǽum, et ábstulit oppróbrium ex Israël.\nV. Nonne iste est David, de quo canébant in choro, dicéntes: Saul percússit mille, et David decem míllia?\nR. Quia manus Dómini erat cum illo: percússit Philisthǽum, et ábstulit oppróbrium ex Israël."
+      en: "Saul hath slain his thousands, and David his ten thousands. * Because the hand of the Lord was with him, he smote the Philistine, and took away the reproach from Israel.\nV. Is not this David? Did they not sing one to another of him in dances, saying: Saul hath slain his thousands, and David his ten thousands?\nR. Because the hand of the Lord was with him, he smote the Philistine, and took away the reproach from Israel."
+    status: { la: verified, en: verified }
+
+  - nocturn: 3
+    isGospel: false
+    source: "St. Jerome, Priest, Letter 151 to Algasia"
+    text:
+      la: >-
+        Si dispensátor iníqui mammónæ, dómini voce laudátur, quod de re iníqua sibi justítiam
+        præparárit; et passus dispéndia dóminus laudat dispensatóris prudéntiam, quod advérsus dóminum
+        quidem fraudulénter, sed pro se prudénter égerit: quanto magis Christus, qui nullum damnum
+        sustinére potest, et pronus est ad cleméntiam, laudábit discípulos suos, si in eos qui creditúri
+        sibi sunt, misericórdes fúerint?
+
+
+        Dénique post parábolam íntulit: Et ego vobis dico, Fácite vobis amícos de iníquo mammóna.
+        Mammóna autem non Hebræórum, sed Syrórum lingua divítiæ nuncupántur, quod de iniquitáte colléctæ
+        sint. Si ergo iníquitas bene dispensáta vértitur in justítiam; quanto magis sermo divínus, in quo
+        nulla est iníquitas, qui et Apóstolis créditus est, si bene fúerit dispensátus, dispensatóres
+        suos levábit in cælum?
+
+
+        Quam ob rem séquitur: Qui fidélis est in mínimo, hoc est, in carnálibus; et in multis fidélis
+        erit, hoc est, in spirituálibus. Qui autem in parvo iníquus est, ut non det frátribus ad uténdum,
+        quod a Deo pro ómnibus est creátum; iste et in spirituáli pecúnia dividénda iníquus erit, ut non
+        pro necessitáte, sed pro persónis doctrínam Dómini dívidat. Si autem, inquit, carnáles divítia,
+        quæ labúntur, non bene dispensátis; veras æternásque divítias doctrínæ Dei quis credet vobis?
+      en: >-
+        The lord commended the unjust steward, because he had done wisely though wickedly. The lord,
+        although himself defrauded by it, could not but praise the shrewdness of his dishonest servant,
+        because he had cheated him with profit to himself. How much more will our Master Christ, Who is
+        above any defrauding by us, and is Himself the Great Forgiver, praise us if we win a blessing
+        from Him by dealing indulgently with those who are to believe in Him?
+
+
+        After this parable the Lord saith: "Make to yourselves friends of the mammon of unrighteousness."
+        This word "mammon" is a Syriac, not an Hebrew, word, signifying ill-gotten gains. If then even
+        ill-gotten gains can be so used by such as have them as to profit them, how much more can they
+        who, like the Apostles, are "stewards of the mysteries of God" (1 Cor. iv. 1), those true and
+        blameless riches, how much more can they profit themselves, even everlastingly, by their right
+        use of them?
+
+
+        Therefore it is immediately written: "He that is faithful in that which is least," that is to
+        say, in bodily things, "is faithful also in much," that is to say, in spiritual things. "And he
+        that is unjust in the least," that is to say, by not giving to his needy brother succour of those
+        things which are needful for the body, and which God hath made for all men, such an one is
+        unjust also in much, that is to say, he will deal out spiritual things unfairly, this to one and
+        that to another, and not according to their true spiritual needs. "If therefore," saith the Lord,
+        "ye have not been faithful in the use of earthly riches which pass away, who will commit to your
+        trust the true and abiding riches," that is, the spiritual riches of the word of God?
+    responsory:
+      la: "Duo Séraphim clamábant alter ad álterum: * Sanctus, sanctus, sanctus Dóminus Deus Sábaoth: * Plena est omnis terra glória ejus.\nV. Tres sunt qui testimónium dant in cælo: Pater, Verbum, et Spíritus Sanctus: et hi tres unum sunt.\nR. Plena est omnis terra glória ejus."
+      en: "One Seraph cried unto another: * Holy, Holy, Holy is the Lord God of hosts; * The whole earth is full of His glory.\nV. There are Three That bear record in heaven: the Father, the Word, and the Holy Ghost, and these Three are One.\nR. The whole earth is full of His glory."
+    status: { la: verified, en: verified }