“Most bishops who lead dioceses in the Amazon support the ordination of married men of proven virtue, or viri probati, as a way of addressing the lack of priests in the region, said the retired Bishop Erwin Kräutler of Xingu, Brazil, speaking to journalists after a Vatican press briefing on Oct. 9. ‘I guess that [of] the bishops who are in the Amazon region, two-thirds are in favor of the viri probati,’ he said…
Several speakers at the synod have also proposed the ordination of women to the permanent diaconate.
At the press briefing, Bishop Kräutler said that two-thirds of the communities in the Amazon are ‘coordinated and directed by women, so what do we do?’ He added, ‘We hear a lot about announcing the role of women, but what does it mean?… We need concrete solutions. I’m thinking of the women’s diaconate.’
Bishop Kräutler told journalists after the briefing that while he was not sure how many bishops supported this proposal, he believed that ‘many of the bishops are in favor of the ordination of female deacons.’
When a journalist asked if this proposal were part of a push for the ordination of women as priests, Bishop Kräutler asked rhetorically, ‘Why are women [not able] to be ordained? Why?’ Asked directly whether he supported the ordination of women as priests, he responded, ‘Yes. Logically.’
But when pressed as to whether the synod would lead to ordaining women as priests, Bishop Kräutler said, ‘No.’
He added, however, that the synod ‘may be a step’ in that direction.
The Vatican communications team reported that discussions in the synod hall today involved topics like the permanent diaconate, Christian Base Communities, the common priesthood of the faithful through baptism, vocations and formation for ministry, inculturation, migration and ‘the charisms of women as real ecclesial actors.’
Some synod members have called for the Catholic Church to deepen its theology in a way that would help people recognize ‘ecological sins.’ According to a Vatican News summary of the afternoon plenary session on Oct. 8, members have said that an ‘ecological conversion’ was necessary to ensure that Christians understand the ‘gravity of sin against the environment as a sin against God, against one’s neighbor and against future generations.’…
Through catechesis and particularly in the sacrament of penance, the reality and impact of ecological sins can be explained, Mr. Ruffini said, referring to the words of a synod participant. Like other sins, ecological sins ‘can be considered either minor or grave, but in any case they offend God and neighbor.'”