"We let people say [viri probati], but not demanding that we have to say it," he said, noting that there is currently no formal declaration from the Holy See on the possibility of ordaining of viri probati.
"We let the people take their course with this topic, and we'll see what could happen," he said, referring to the synod discussion.
Canon law for the Latin Catholic Church prohibits the ordination of married men to the priesthood, though there are already some limited exceptions to this, especially regarding the ordination of formerly Anglican and Protestant ecclesial leaders who have converted to Catholicism.
Another priority highlighted in the text was the need to specify "the contents, methods, and attitudes necessary for an inculturated pastoral ministry capable of responding to the territory's vast challenges," and to propose "new ministries and services for the different pastoral agents, ones which correspond to activities and responsibilities within the community."
To this end, the text called for a deeper reflection reflection on "indigenous theology" based on local practices and traditions, as well reflections on what official ministries can be carried out by women given the "central role" they play in the Amazonian Church. The text also urged the encouragement of more local, indigenous vocations to the priesthood.
On the role of women, Baldisseri underlined the need to "create space for women in the Church at all levels," but stressed that these spaces "are the ones that the doctrine of the Church teaches and the current discipline."
The Church, he said, is "very prudent" and will leave it up to the discussion to decide what new ministries and spaces can be created for women in the region, but always in line with "her classic position, her teaching and discipline on priesthood from the Latin Church."
The document also stressed the importance of having greater respect for the dignity and rights of indigenous populations in the area, and of caring for the diverse terrain characteristic of the Amazon region.
The preamble of the text, which is divided into three parts dedicated to the "see, judge (discern), and act" model, says the main goal of the gathering is to listen to indigenous people in the area and make them the the "first interlocutors" of the discussion.
To do this, "we want to know the following: How do you imagine your serene future and the good life of future generations? How can we work together toward the construction of a world which breaks with structures that take life and with colonizing mentalities, in order to build networks of solidarity and inter-culturality? And, above all, what is the Church's particular mission today in the face of this reality?"
The first part of the document outlined the historical, social and ecological context of the Pan-Amazonian region, praising the rich cultural and bio-diversity of the area, and condemning the "culture of consumerism and waste turns the planet into one giant landfill."
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"New ideological colonialisms hidden under the myth of progress are being imposed, thereby destroying specific cultural identities," it said, and cautioned against "distorted" policies which seek to conserve nature without taking into consideration the needs and rights of the people who live there.
Specific concern was raised about the many Indigenous Peoples in Voluntary Isolation (PIAV), who have chosen to live in a way that is distant from the outside world and, at times, from other indigenous populations.
These people, the document said, are the most vulnerable population in the area, since they "do not possess the tools required for dialogue and negotiation with the outsiders that invade their territories."
The second part of the document, dedicated to discernment, touched on the social, ecological, sacramental and ecclesial-missionary needs of the area, with specific attention placed on the role of local faithful and their unity with their pastors.
It stressed the unity of humanity's relationship with God, with others and with creation, saying these three "vital relationships have been broken, both outwardly and within us."
To evangelize, then, means "promoting the dignity of each individual, the common good of society, social progress, and care for the environment."