第二条：祈祷的道路
Article 2: The Way of Prayer
2663在活生生的祈祷传统中，每个教会会按其历史、社会与文化处境，向信徒提供一种祈祷的语言：言语、旋律、姿态、圣像等。教会的训导权参 DV 10。的任务，是分辨这些祈祷方式是否忠于使徒信仰的圣传；牧者和教理讲授者则有责任解释它们的意义，并始终把它们与耶稣基督联系起来。
2663In the living tradition of prayer, each Church proposes to its faithful, according to its historic, social, and cultural context, a language for prayer: words, melodies, gestures, iconography. The Magisterium of the ChurchCf. DV 10. has the task of discerning the fidelity of these ways of praying to the tradition of apostolic faith; it is for pastors and catechists to explain their meaning, always in relation to Jesus Christ.
向父祈祷
Prayer to the Father
2664基督徒祈祷除了基督以外没有别的道路。无论我们的祈祷是团体的还是个人的，是口祷还是内祷，只有当我们「奉耶稣的名」祈祷时，才能来到父面前。因此，耶稣那成了人的人性，是圣灵教导我们向父神祈祷的道路。
2664There is no other way of Christian prayer than Christ. Whether our prayer is communal or personal, vocal or interior, it has access to the Father only if we pray “in the name” of Jesus. The sacred humanity of Jesus is therefore the way by which the Holy Spirit teaches us to pray to God our Father.
向耶稣祈祷
Prayer to Jesus
2665教会的祈祷由神的道和礼仪庆典所滋养，也教导我们向主耶稣祈祷。即使教会的祈祷主要是向父而发，在一切礼仪传统中也包含一些向基督祈祷的形式。某些诗篇因在教会祈祷中的使用，以及新约，都把向基督的祈祷放在我们唇上，刻在我们心里，作为呼求：神子、神的道、主、救主、神的羔羊、君王、爱子、童贞女之子、好牧人、我们的生命、我们的光、我们的盼望、我们的复活、人类的朋友……
2665The prayer of the Church, nourished by the word of God and the celebration of the liturgy, teaches us to pray to the Lord Jesus. Even though her prayer is addressed above all to the Father, it includes in all the liturgical traditions forms of prayer addressed to Christ. Certain psalms, given their use in the Prayer of the Church, and the New Testament place on our lips and engrave in our hearts prayer to Christ in the form of invocations: Son of God, Word of God, Lord, Savior, Lamb of God, King, Beloved Son, Son of the Virgin, Good Shepherd, our Life, our Light, our Hope, our Resurrection, Friend of mankind. . . .
2666但那包含一切的唯一名字，就是神子在降生成人时所领受的名：耶稣。神的名本不容人用嘴唇说出；但神的道取了我们的人性，就把这名交给我们，我们就能呼求它：「耶稣」，「耶和华拯救」。参出 3:14；33:19-23；太 1:21。「耶稣」这个名包含一切：神与人，以及受造与救恩的整个安排。祈祷「耶稣」，就是呼求他，并把他呼唤到我们里面来。他的名字是唯一包含其所指之临在的名字。耶稣是复活者；凡呼求耶稣之名的人，就是迎接那位爱他、并为他舍己的神子。罗 10:13；徒 2:21；3:15-16；加 2:20。
2666But the one name that contains everything is the one that the Son of God received in his incarnation: JESUS. The divine name may not be spoken by human lips, but by assuming our humanity the Word of God hands it over to us and we can invoke it: “Jesus,” “YHWH saves.”Cf. Ex 3:14; 33:19-23; Mt 1:21. The name “Jesus” contains all: God and man and the whole economy of creation and salvation. To pray “Jesus” is to invoke him and to call him within us. His name is the only one that contains the presence it signifies. Jesus is the Risen One, and whoever invokes the name of Jesus is welcoming the Son of God who loved him and who gave himself up for him.Rom 10:13; Acts 2:21; 3:15-16; Gal 2:20.
2667这种单纯的信心呼求，在东西方的祈祷传统中发展出许多形式。最常见的表述，由西奈、叙利亚和阿托斯山的灵修作者传下来，就是这句呼求：「主耶稣基督，神的儿子，可怜我们罪人。」它把腓 2:6-11 的基督论赞歌，与税吏的呼喊和求光明的瞎子的呼求结合在一起。参可 10:46-52；路 18:13。借着它，心向人的苦况与救主的怜悯敞开。
2667This simple invocation of faith developed in the tradition of prayer under many forms in East and West. The most usual formulation, transmitted by the spiritual writers of the Sinai, Syria, and Mt. Athos, is the invocation, “Lord Jesus Christ, Son of God, have mercy on us sinners.” It combines the Christological hymn of Philippians 2:6-11 with the cry of the publican and the blind men begging for light.Cf. Mk 10:46-52; Lk 18:13. By it the heart is opened to human wretchedness and the Savior’s mercy.
2668呼求耶稣的圣名，是最简单的「常常祷告」之路。当这圣名被一颗谦卑而专注的心频繁重复时，祈祷并不是堆砌空话，参太 6:7。而是紧紧抓住道，并且「忍耐着结实」。参路 8:15。这祈祷「无论何时」都可能，因为它不是众多事务中的一种，而是唯一的事务：爱神；这爱在基督耶稣里使一切行动有生命，并使之改变。
2668The invocation of the holy name of Jesus is the simplest way of praying always. When the holy name is repeated often by a humbly attentive heart, the prayer is not lost by heaping up empty phrases,Cf. Mt 6:7. but holds fast to the word and “brings forth fruit with patience.”Cf. Lk 8:15. This prayer is possible “at all times” because it is not one occupation among others but the only occupation: that of loving God, which animates and transfigures every action in Christ Jesus.
2669教会的祈祷敬奉并尊崇耶稣的心，正如她呼求他至圣的名一样。她朝拜那降生成人的道，也朝拜他的心；出于对人的爱，他愿意让这心因我们的罪而被刺透。基督徒祈祷喜爱在救主的脚踪里走十字架的道路。从衙门到各各他和坟墓的各处苦路，描绘了耶稣的道路：他借着他的圣十字架救赎了世界。
2669The prayer of the Church venerates and honors the Heart of Jesus just as it invokes his most holy name. It adores the incarnate Word and his Heart which, out of love for men, he allowed to be pierced by our sins. Christian prayer loves to follow the way of the cross in the Savior’s steps. The stations from the Praetorium to Golgotha and the tomb trace the way of Jesus, who by his holy Cross has redeemed the world.
「求你来，圣灵」
“Come, Holy Spirit”
2670「若不是被圣灵感动的，也没有能说『耶稣是主』的。」林前 12:3。每一次我们开始向耶稣祈祷，都是圣灵以先行的恩典牵引我们走上祈祷之路。既然他借着使我们想起基督而教我们祈祷，我们怎能不也向圣灵祈祷呢？因此，教会邀请我们每天呼求圣灵，特别是在每一项重要行动的开始和结束时。
2670“No one can say ‘Jesus is Lord’ except by the Holy Spirit.”1 Cor 12:3. Every time we begin to pray to Jesus it is the Holy Spirit who draws us on the way of prayer by his prevenient grace. Since he teaches us to pray by recalling Christ, how could we not pray to the Spirit too? That is why the Church invites us to call upon the Holy Spirit every day, especially at the beginning and the end of every important action.
若圣灵不该受敬拜，他怎能借着洗礼使我得以与神的生命有分？若他该受敬拜，他岂不也该成为朝拜的对象吗？圣额我略·纳齐安，Oratio 31，28：PG 36，165。
If the Spirit should not be worshiped, how can he divinize me through Baptism? If he should be worshiped, should he not be the object of adoration?St. Gregory of Nazianzus, Oratio 31,28: PG 36,165.
2671向圣灵祈求的传统形式，是藉着我们的主基督，向父呼求，求父赐给我们施慰者圣灵。参路 11:13。耶稣在应许赐下真理的圣灵时，坚持要人在那一刻奉他的名作这样的祈求。参约 14:17；15:26；16:13。但最简单、最直接的祈祷也同样是传统的：「求你来，圣灵」；每一种礼仪传统都在对经与圣歌中把它发展出来。
2671The traditional form of petition to the Holy Spirit is to invoke the Father through Christ our Lord to give us the Consoler Spirit.Cf. Lk 11:13. Jesus insists on this petition to be made in his name at the very moment when he promises the gift of the Spirit of Truth.Cf. Jn 14:17; 15:26; 16:13. But the simplest and most direct prayer is also traditional, “Come, Holy Spirit,” and every liturgical tradition has developed it in antiphons and hymns.
求你来，圣灵，充满你信徒的心，在他们里面点燃你爱的火焰。《罗马弥撒经书》，五旬节继抒咏。
天上的君王，施慰者，真理之灵，你无处不在，充满万有，你是各样美善的宝库与生命的泉源，求你来，住在我们里面，洁净我们，拯救我们；你这至善者。拜占庭礼仪，五旬节晚祷，短赞歌。
Come, Holy Spirit, fill the hearts of your faithful and enkindle in them the fire of your love.Roman Missal, Pentecost Sequence.
Heavenly King, Consoler Spirit, Spirit of Truth, present everywhere and filling all things, treasury of all good and source of all life, come dwell in us, cleanse us and save us; you who are All Good.Byzantine Liturgy, Pentecost Vespers, Troparion.
2672圣灵的膏抹渗透我们整个存在；他是基督徒祈祷的内在导师。他是祈祷之活圣传的工匠。
2672The Holy Spirit, whose anointing permeates our whole being, is the interior Master of Christian prayer. He is the artisan of the living tradition of prayer.
在与神圣母的共融中
In communion with the holy Mother of God
2673在祈祷中，圣灵在他荣耀的人性里，把我们与独生子的位格联合起来。借着圣灵，基督使我们与他神圣的母亲相连，因为她与他以及他的救恩工作不可分离。
2673In prayer the Holy Spirit unites us to the person of the only Son, in his glorified humanity. Through the Spirit, Christ unites us with his holy, Mother, for she is inseparable from him, and from his work of salvation.
2674马利亚在报喜时以信心给出同意，并在十字架下毫不犹豫地保持这同意。从那时起，她的母职就延伸到她儿子的弟兄姊妹身上——他们「仍在尘寰旅途中，围绕着危险和困难」。LG 62。耶稣是唯一的中保，是我们祈祷的道路；马利亚是他的母亲，也是我们的母亲，她完全透明地指向他：按东西方的传统圣像图像学，她「指示道路」（hodigitria），并且她自己「就是道路的记号」。
2674Mary gave her consent in faith at the Annunciation and maintained it without hesitation at the foot of the Cross. Ever since, her motherhood has extended to the brothers and sisters of her Son “who still journey on earth surrounded by dangers and difficulties.”LG 62. Jesus, the only mediator, is the way of our prayer; Mary, his mother and ours, is wholly transparent to him: she “shows the way” (hodigitria), and is herself “the Sign” of the way, according to the traditional iconography of East and West.
2675教会从马利亚以独特方式与圣灵工作合作开始，就发展出向神圣母亲祈祷，并把祈祷的中心放在那位在诸奥秘中显明的基督身上。无数表达这种祈祷的赞美诗与对经，通常交替呈现两个动向：第一个动向因主对他卑微使女所行的「大事」，以及借着她对全人类所行的大事，而「尊主为大」；参路 1:46-55。第二个动向则把神子民的祈求与赞美托付给耶稣的母亲，因为她如今认识了那人性——神子在她里面与这人性结合。
2675Beginning with Mary’s unique cooperation with the working of the Holy Spirit, the Churches developed their prayer to the holy Mother of God, centering it on the person of Christ manifested in his mysteries. In countless hymns and antiphons expressing this prayer, two movements usually alternate with one another: the first “magnifies” the Lord for the “great things” he did for his lowly servant and through her for all human beings;Cf. Lk 1:46-55. the second entrusts the supplications and praises of the children of God to the Mother of Jesus, because she now knows the humanity which, in her, the Son of God espoused.
2676这种向马利亚祈祷的双重动向，在圣母祷文中得到了特殊的表达：
2676This twofold movement of prayer to Mary has found a privileged expression in the Ave Maria:
万福马利亚［或：庆贺马利亚］：天使加百列的问安开启了这祈祷。是神自己借着天使作为中介向马利亚致意。我们的祈祷敢于拾起这问安，并以神看顾他谦卑使女之卑微的目光来看马利亚，也因神在她身上所喜悦的喜乐而欢腾。参路 1:48；番 3:17b。
Hail Mary [or Rejoice, Mary]: the greeting of the angel Gabriel opens this prayer. It is God himself who, through his angel as intermediary, greets Mary. Our prayer dares to take up this greeting to Mary with the regard God had for the lowliness of his humble servant and to exult in the joy he finds in her.Cf. Lk 1:48; Zeph 3:17b.
你充满圣宠，主与你同在：天使问安中的这两句话彼此照亮。马利亚充满圣宠，因为主与她同在。充满她的恩典，就是那位一切恩典源头的临在。「锡安的民哪，应当歌唱……耶和华你的神是施行拯救、大有能力的主。他在你中间必因你欢欣喜乐。」番 3:14、17a。马利亚是主刚刚立居所之处，因此她本身就是锡安女子，是约柜，是主的荣耀居住之处。她是「神的帐幕在人间」。启 21:3。马利亚充满圣宠，完全献给那位来住在她里面、而她即将把他带给世界的那一位。
Full of grace, the Lord is with thee: these two phrases of the angel’s greeting shed light on one another. Mary is full of grace because the Lord is with her. The grace with which she is filled is the presence of him who is the source of all grace. “Rejoice . . . O Daughter of Jerusalem . . . the Lord your God is in your midst.”Zeph 3:14, 17a. Mary, in whom the Lord himself has just made his dwelling, is the daughter of Zion in person, the ark of the covenant, the place where the glory of the Lord dwells. She is “the dwelling of God . . . with men.”Rev 21:3. Full of grace, Mary is wholly given over to him who has come to dwell in her and whom she is about to give to the world.
你在妇女中是有福的！你所怀的胎耶稣也是有福的！在天使问安之后，我们把以利沙伯的问安当作自己的问安。「被圣灵充满」的以利沙伯，是那漫长世代中第一个称马利亚为「有福」的人。路 1:41、48。「这相信的女子是有福的……」路 1:45。马利亚「在妇女中是有福的」，因为她相信主的话必应验。亚伯拉罕因信，成了地上万族的福。参创 12:3。马利亚因信，成为信者之母；借着她，地上的万国领受那位神自己的祝福：耶稣，这「你所怀的胎」。
Blessed art thou among women and blessed is the fruit of thy womb, Jesus. After the angel’s greeting, we make Elizabeth’s greeting our own. “Filled with the Holy Spirit,” Elizabeth is the first in the long succession of generations who have called Mary “blessed.”Lk 1:41, 48. “Blessed is she who believed. . . .”Lk 1:45. Mary is “blessed among women” because she believed in the fulfillment of the Lord’s word. Abraham, because of his faith, became a blessing for all the nations of the earth.Cf. Gen 12:3. Mary, because of her faith, became the mother of believers, through whom all nations of the earth receive him who is God’s own blessing: Jesus, the “fruit of thy womb.”
神之圣母马利亚：我们与以利沙伯一同惊叹：「我主的母到我这里来，这是从哪里得的呢？」路 1:43。因为她把耶稣——她的儿子——赐给我们，马利亚是神的母，也是我们的母；我们可以把自己一切的忧虑与祈求都托付给她：她为我们祈祷，如同她为自己祈祷：「情愿照你的话成就在我身上。」路 1:38。当我们把自己托付给她的祈祷时，我们就与她一起把自己交托给神的旨意：「愿你的旨意成就。」
Holy Mary, Mother of God: with Elizabeth we marvel, “And why is this granted me, that the mother of my Lord should come to me?”Lk 1:43. Because she gives us Jesus, her Son, Mary is Mother of God and our mother; we can entrust all our cares and petitions to her: she prays for us as she prayed for herself: “Let it be to me according to your word.”Lk 1:38. By entrusting ourselves to her prayer, we abandon ourselves to the will of God together with her: “Thy will be done.”
2677为我们罪人祈求，及至我们死候：当我们求马利亚为我们祈祷时，我们承认自己是贫穷的罪人，并把自己投向「怜悯之母」、那位至圣者。我们在当下——也就是我们生命的今日——把自己交给她。而我们的信赖在此刻就更进一步扩展：把「我们死候」完全交托在她的照料之下。愿她在那时与我们同在，如同她在十字架上她儿子临终时同在一样。愿她在我们离世的时刻以母亲的身份迎接我们参约 19:27。，带领我们到她儿子耶稣那里，在乐园中。
2677Pray for us sinners, now and at the hour of our death: by asking Mary to pray for us, we acknowledge ourselves to be poor sinners and we address ourselves to the “Mother of Mercy,” the All-Holy One. We give ourselves over to her now, in the Today of our lives. And our trust broadens further, already at the present moment, to surrender “the hour of our death” wholly to her care. May she be there as she was at her Son’s death on the cross. May she welcome us as our mother at the hour of our passingCf. Jn 19:27. to lead us to her Son, Jesus, in paradise.
2678西方中世纪的热心灵修发展出玫瑰经，作为时辰礼仪的通俗替代。东方方面，被称为Akathistos与Paraclesis的连祷，在拜占庭教会里仍更接近合唱日课；而亚美尼亚、科普特和叙利亚传统则更偏好向神圣母亲的通俗赞美诗与歌唱。不过，在圣母祷文、theotokia、圣以弗冷或圣纳雷克的额我略的赞美诗中，祈祷圣传在根本上是相同的。
2678Medieval piety in the West developed the prayer of the rosary as a popular substitute for the Liturgy of the Hours. In the East, the litany called the Akathistos and the Paraclesis remained closer to the choral office in the Byzantine churches, while the Armenian, Coptic, and Syriac traditions preferred popular hymns and songs to the Mother of God. But in the Ave Maria, the theotokia, the hymns of St. Ephrem or St. Gregory of Narek, the tradition of prayer is basically the same.
2679马利亚是完美的Orans（祈祷者），是教会的肖像。当我们向她祈祷时，我们就与她一同依附父的计划：父差遣他的儿子拯救众人。我们像那位蒙爱的门徒一样，把耶稣的母亲接到我们家里，参约 19:27。因为她成了众生之母。我们可以与她一起祈祷，也可以向她祈祷。教会的祈祷借着马利亚的祈祷得以支撑，并在盼望中与之联合。参 LG 68-69。
2679Mary is the perfect Orans (pray-er), a figure of the Church. When we pray to her, we are adhering with her to the plan of the Father, who sends his Son to save all men. Like the beloved disciple we welcome Jesus’ mother into our homes,Cf. Jn 19:27. for she has become the mother of all the living. We can pray with and to her. The prayer of the Church is sustained by the prayer of Mary and united with it in hope.Cf. LG 68-69.