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-10.yml

@@ -0,0 +1,124 @@
+# Nocturn 2-3, 10th Sunday after Pentecost. Sourced from Tempora/Pent10-0.txt.
+# See post-pentecost-02.yml for sweep method/responsory-reuse note.
+# Nocturn 2: St. John Chrysostom on the Epistle to the Romans, on the guilt
+# of leading others into sin - one continuous excerpt (Lectio4-6). Nocturn
+# 3: Lectio7 bare incipit (Luke 18:9-14, the Pharisee and the publican)
+# skipped; Lectio8-9 one continuous homily by St. Augustine, combined.
+id: post-pentecost-10
+readings:
+  - nocturn: 2
+    isGospel: false
+    source: "St. John Chrysostom, Homily 25 on the Epistle to the Romans"
+    text:
+      la: >-
+        Non putémus nos excusatiónem habitúros, si quando delictórum sócios invenérimus: nam istud,
+        supplícium magis augébit. Quandóquidem et serpens magis punítus est quam múlier, quemádmodum et
+        múlier plus quam vir. Et Jézabel majóres pœnas dedit, quam Achab víneæ raptor; ipsa quippe
+        univérsum istud negótium texúerat, regíque lapsus occasiónem déderat. Igitur et tu quoque, si
+        réliquis perditiónis causa fúeris, gravióra patiéris quam qui per te subvérsi sunt. Neque enim
+        peccáre tantum in se perditiónis habet, quantum quod réliqui ad peccándum inducúntur.
+
+
+        Itaque, si quando peccántes vidérimus, non solum non impellámus, sed et extrahámus ex ipso
+        malítiæ bárathro, ne et aliénæ perditiónis pœnas demus. Recordémur quoque perpétuo terríbilis
+        illíus tribunális, flúminis ígnei, vinculórum insolubílium, profundárum tenebrárum, stridórum
+        déntium, venenosíque vermis. Sed dices: Benígnus est Deus. Ergo hæc ómnia verba sunt, et neque
+        punítur dives ille Lázari contémptor, neque fátuæ vírgines a sponso rejiciúntur?
+
+
+        Sed minátur ista tantúmmodo Deus? Utique ínquies. Et unde, dic quæso, tantam rem audes públice
+        loqui, atque ex te ipso ferre senténtiam? Ego quippe et ex iis quæ dixit Deus, et ex iis quæ
+        fecit, contrárium probáre pótero. Quod si propter futúra non credis, vel saltem propter ea quæ
+        jam facta sunt, crede. Non enim certe minæ sunt et verba tantúmmodo, quæ facta sunt et in opus
+        ipsum exiérunt. Quis ígitur totum orbem indúcto dilúvio stagnávit, ac grave illud naufrágium,
+        omnimodámque géneris nostri perditiónem effécit? Nonne hæc ómnia et ália Deus illis íntulit?
+      en: >-
+        Let us not dream that we are ourselves to be held less guilty, when we find that we have not
+        been alone in sin. On the contrary, such fellowship addeth to our punishment. The serpent was
+        more heavily punished than Eve, and Eve than Adam, and Jezebel suffered more than Ahab, who took
+        the vineyard of Naboth. She it had been that planned the whole matter, and opened the way for
+        her husband's crime. Even so thou also, who shalt have caused another's perdition, shalt suffer
+        more grievously than shall they, whom thou hast ruined. Since, for a man to commit sin himself is
+        less wicked than to lead others into sin.
+
+
+        If, therefore, we should see others sinning, let us not only not help them, but let us do what
+        in us lieth to draw them out of the bottomless pit of destruction, lest we should suffer as
+        accomplices in their trespass. Let our memory never forget that right awful judgment-seat, the
+        river of fire, the chains that can never be unlocked, the darkness that cannot be pierced, the
+        sound of teeth gnashing, the deadly worm. But thou sayest God is good. Are then all these things
+        but idle words? Is there no punishment for the rich man which giveth no heed to Lazarus (Luke
+        xvi. 20-26)? Doth the bridegroom open to the foolish virgins the door of the marriage-chamber
+        (Matth. xxv. 1-12)?
+
+
+        But these are perhaps only threats on God's part, no doubt, quoth thou. I ask thee: How darest
+        thou say such a thing out loud, and deliver this judgment from thine own imagining? For sooth, I
+        can prove to thee, from the things which God hath done, that thou art wrong. If thou wilt not
+        believe for things to come, at least believe for things past. Of them at least it cannot be said
+        that they are nought but threats and mere words, for they have happened, and actually been
+        realised in fact. Who was He which brought in a great flood, until the whole land was standing
+        water, and our whole race perished, save eight persons? Was it not God, and none other, Which
+        brought upon them all these things, and more also?
+    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. Augustine, Bishop of Hippo, Sermon 36 on the Words of the Lord"
+    text:
+      la: >-
+        Díceret saltem pharisǽus: Non sum sicut multi hómines. Quid est, céteri hómines, nisi omnes
+        præter ipsum? Ego, inquit, justus sum, céteri peccatóres. Non sum sicut céteri hómines, injústi,
+        raptóres, adúlteri. Et ecce tibi ex vicíno publicáno majóris tumóris occásio: Sicut, inquit,
+        publicánus iste. Ego, inquit, solus sum: iste de céteris est. Non sum, inquit, talis, qualis
+        iste, per justítias meas, quibus iníquus non sum.
+
+
+        Jejúno bis in sábbato, décimas do ómnium quæ possídeo. Quid rogáverit Deum, quære in verbis ejus,
+        nihil invénies. Ascéndit oráre: nóluit Deum rogáre, sed se laudáre. Parum est, non Deum rogáre,
+        sed se laudáre; ínsuper et rogánti insultáre. Publicánus autem de longínquo stabat et Deo tamen
+        ipse appropinquábat: cordis consciéntia eum removébat, píetas applicábat. Publicánus autem de
+        longínquo stabat, sed Dóminus eum de propínquo attendébat.
+
+
+        Excélsus enim Dóminus, et humília réspicit; excélsos autem, qualis erat ille pharisǽus, a longe
+        cognóscit. Excélsa quidem Deus a longe cognóscit, sed non ignóscit. Adhuc audi humilitátem
+        publicáni. Parum est, quia de longínquo stabat: nec óculos suos ad cælum levábat: ut aspicerétur,
+        non aspiciébat; respícere sursum non audébat: premébat consciéntia, spes sublevábat. Adhuc audi:
+        Percutiébat pectus suum. Pœnas a se ipso exigébat; proptérea Dóminus confiténti parcébat.
+        Percutiébat pectus suum, dicens: Dómine, propítius esto mihi peccatóri. Ecce qui rogat. Quid
+        miráris, si Deus ignóscit, quando ipse agnóscit?
+      en: >-
+        The Pharisee might at least have said: "I am not as many men are." But what meaneth "other men"?
+        All other men except himself. "I," said he, "am righteous; others are sinners." "I am not as
+        other men are, extortioners, unjust, adulterers," and then he took occasion, from the
+        neighborhood of the publican, to plume himself "or even," quoth he, "as this publican." "I am
+        alone," he thought, "that publican" is one of the others. Mine own righteousness maketh the gulf
+        between me and the wicked, such as he is.
+
+
+        "I fast twice in the week; I give tithes of all that I possess." If we look in his prayer to find
+        what he went to the Temple to pray to God for, we shall find nothing. He went up to pray, but his
+        prayer was not a request of anything from God, but a glorification of himself. It was little
+        enough not to pray to God, but he also glorified himself and despised his neighbour. But the
+        publican stood afar off and yet drew nigh to God. Self-knowledge bade him keep at a distance, but
+        his earnestness made him close. The publican stood afar off, but the Lord was at hand to hear
+        him.
+
+
+        "Though the Lord be high, yet hath He respect unto the lowly" but the proud, such as was this
+        Pharisee, "He knoweth afar off" (Ps. cxxxvii. 6). He knoweth the proud, all the same, but they
+        are afar off from Him. Consider now the lowliness of the publican. It was not only that he stood
+        afar off, but "he would not lift up so much as his eyes unto heaven." He looked carefully, lest
+        he should look up, he dared not to lift up his eyes unto heaven. Self-knowledge kept him down,
+        though hope raised him up. Consider again, how that he "smote upon his breast." He afflicted
+        himself, and therefore the Lord had compassion upon his acknowledgment of guilt. He smote upon
+        his breast, saying "Lord, be merciful to me a sinner." Hearken here to a prayer and wonderest
+        thou that when the sinner remembereth, God forgetteth.
+    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 }