第二条：礼仪多样性与奥秘的合一
Article 2: Liturgical Diversity and the Unity of the Mystery
礼仪传统与教会的大公性
Liturgical traditions and the catholicity of the Church
1200从耶路撒冷的第一个团体直到基督再临，神的众教会在每个地方都按照使徒信仰庆祝着同一个逾越奥秘。礼仪中所庆祝的奥秘是一个，但其庆祝的形式却是多样的。
1200From the first community of Jerusalem until the parousia, it is the same Paschal mystery that the Churches of God, faithful to the apostolic faith, celebrate in every place. The mystery celebrated in the liturgy is one, but the forms of its celebration are diverse.
1201基督的奥秘如此深不可测，任何单一的礼仪传统都无法穷尽其表达。这些礼仪绽放发展的历史见证了一种显著的互补性。当各教会在信仰的共融和信仰的圣事中生活各自的礼仪传统时，它们彼此丰富，并在对传统的忠诚和对整个教会的共同使命上成长。参保禄六世，《在新世界中传福音》63-64。
1201The mystery of Christ is so unfathomably rich that it cannot be exhausted by its expression in any single liturgical tradition. The history of the blossoming and development of these rites witnesses to a remarkable complementarity. When the Churches lived their respective liturgical traditions in the communion of the faith and the sacraments of the faith, they enriched one another and grew in fidelity to Tradition and to the common mission of the whole Church. Cf. Paul VI, EN 63-64.
1202不同的礼仪传统正是因教会的使命而产生。同一地理和文化区域的教会通过特定的表达方式来庆祝基督的奥秘，这些表达方式由文化特征：在「信仰宝库」的传统中，参提后 1:14。在礼仪象征中，在兄弟共融的组织中，在对奥秘的神学理解中，以及在各种形式的圣洁中。通过地方教会的礼仪生活，基督，万民的光明和救恩，向该教会所服务并扎根的特定民族和文化彰显出来。教会是大公的，能够将所有文化中的真正财富整合到她的合一中，同时净化它们。参《教会宪章》23；《大公主义》4。
1202The diverse liturgical traditions have arisen by very reason of the Church’s mission. Churches of the same geographical and cultural area came to celebrate the mystery of Christ through particular expressions characterized by the culture: in the tradition of the “deposit of faith,” Cf. 2 Tim 1:14 (Vulg.). in liturgical symbolism, in the organization of fraternal communion, in the theological understanding of the mysteries, and in various forms of holiness. Through the liturgical life of a local church, Christ, the light and salvation of all peoples, is made manifest to the particular people and culture to which that Church is sent and in which she is rooted. The Church is catholic, capable of integrating into her unity, while purifying them, all the authentic riches of cultures. Cf. LG 23; UR 4.
1203目前教会使用的礼仪传统或礼仪有拉丁礼（主要是罗马礼，但也包括某些地方教会的礼仪，如安布罗修礼，或某些修会的礼仪）以及拜占庭礼、亚历山大礼或科普特礼、叙利亚礼、亚美尼亚礼、马龙礼和迦勒底礼。「神圣大公会议忠实地遵循传统，宣布慈母圣教会认为所有合法认可的礼仪具有同等的权利和尊严，并希望在未来保存它们，并以各种方式促进它们。」《礼仪宪章》4。
1203The liturgical traditions or rites presently in use in the Church are the Latin (principally the Roman rite, but also the rites of certain local churches, such as the Ambrosian rite, or those of certain religious orders) and the Byzantine, Alexandrian or Coptic, Syriac, Armenian, Maronite and Chaldean rites. In “faithful obedience to tradition, the sacred Council declares that Holy Mother Church holds all lawfully recognized rites to be of equal right and dignity, and that she wishes to preserve them in the future and to foster them in every way.” SC 4.
礼仪与文化
Liturgy and culture
1204因此，礼仪的庆祝应当符合不同民族的天赋和文化。参《礼仪宪章》37-40。为了让基督的奥秘「传给万民……使他们信服真道」，罗 16:26。必须以这样的方式在所有文化中宣告、庆祝和生活，使这些文化本身不被消除，而是被救赎和完成：参《论教理讲授》53。正是通过他们自己的人类文化，被基督所接纳和改变，神众多的儿女能够接近圣父，在同一位圣灵中荣耀他。
1204The celebration of the liturgy, therefore, should correspond to the genius and culture of the different peoples. Cf. SC 37-40. In order that the mystery of Christ be “made known to all the nations . . . to bring about the obedience of faith,” Rom 16:26. it must be proclaimed, celebrated, and lived in all cultures in such a way that they themselves are not abolished by it, but redeemed and fulfilled:Cf. CT 53. It is with and through their own human culture, assumed and transfigured by Christ, that the multitude of God’s children has access to the Father, in order to glorify him in the one Spirit.
1205「在礼仪中，尤其是圣事的礼仪中，有一个不可改变的部分，一个由神设立的部分，教会是其守护者，也有一些可以改变的部分，教会有权力，有时也有责任使之适应最近福传的民族的文化。」若望保禄二世，《第二十五年》16；参《礼仪宪章》21。
1205“In the liturgy, above all that of the sacraments, there is an immutable part, a part that is divinely instituted and of which the Church is the guardian, and parts that can be changed, which the Church has the power and on occasion also the duty to adapt to the cultures of recently evangelized peoples.” John Paul II, Vicesimus quintus annus, 16; cf. SC 21.
1206「礼仪多样性可以成为丰富的源泉，但它也可能引起紧张、相互误解，甚至分裂。在这方面，很明显，多样性不得损害合一。它必须只表达对共同信仰、对教会从基督那里接受的圣事标记以及对等级共融的忠诚。文化适应也需要心灵的皈依，甚至在必要时，摒弃与公教信仰不相容的祖先习俗。」若望保禄二世，《第二十五年》16。
1206“Liturgical diversity can be a source of enrichment, but it can also provoke tensions, mutual misunderstandings, and even schisms. In this matter it is clear that diversity must not damage unity. It must express only fidelity to the common faith, to the sacramental signs that the Church has received from Christ, and to hierarchical communion. Cultural adaptation also requires a conversion of heart and even, where necessary, a breaking with ancestral customs incompatible with the Catholic faith.” John Paul 11, Vicesimus quintus annus, 16.
综述
In Brief
1207礼仪庆祝应当表达自己所在教会的民族文化，尽管不应屈从于它。此外，礼仪本身也产生文化并塑造文化。
1207It is fitting that liturgical celebration tends to express itself in the culture of the people where the Church finds herself, though without being submissive to it. Moreover, the liturgy itself generates cultures and shapes them.
1208不同的礼仪传统或礼仪，被合法认可，显示了教会的大公性，因为它们表达并传达同一个基督的奥秘。
1208The diverse liturgical traditions or rites, legitimately recognized, manifest the catholicity of the Church, because they signify and communicate the same mystery of Christ.
1209确保礼仪传统多样性中合一的标准是对使徒传统的忠诚，即在使徒所传递的信仰和圣事中的共融，这种共融既被使徒继承所表达，也被使徒继承所保证。
1209The criterion that assures unity amid the diversity of liturgical traditions is fidelity to apostolic Tradition, i.e., the communion in the faith and the sacraments received from the apostles, a communion that is both signified and guaranteed by apostolic succession.