c 275 It is with and through their own human culture, assumed and transfigured by 2527 Christ, that the multitude of God’s children has access to the Father, in order to glorify him in the one Spirit. 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 1125 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.’73 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.’74 IN BRIEF 1207 It isfitting 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 The diverse liturgical traditions or rites, legitimately recognized, man~fest the cat holicity of the Church, because they sign~[y and communicate the same mystery of Christ. 1209 The criterion that assures unity amid the diversity of liturgical traditions isfidelity to apostolic Tradition, i.e., the communion in the faith and the sacraments received from the apostles, a communion that is both sign~fied and guaranteed by apostolic succession.