It acknowledges that "other groups" have been successful in building "communities" that somehow belong to the people who belong to them and "where the faithful can express themselves freely without censorship or dogmatism or ritual disciplines." It humbly and bravely asserts that the Church could learn from some of these groups, particularly the Pentecostals, and proposes that it should work with them. In contrast with earlier synods where discussion of some relevant and important issues was forbidden, the Instrumentum Laboris of this synod conveys a readiness to grapple with any discipline or doctrine that seems to be impeding the mission. The synod proposals do not affect any credal doctrine, but they envision adaptations of some long- standing traditions to accommodate the variations in cultures, social conventions, and ways of life. They promote a more adaptable way of being missionary than has been customary in the past. In a church that calls itself "Catholic" this should not cause alarm. Christ's instructions to his disciples can be followed in any age or environment; but this demands a readiness to adapt. The Council of Trent had the courage to make remarkable changes in its time, legislating very effectively to meet the situation it faced. Doctrines and practices were being widely challenged and Europe was awash with priests, many of whom were very badly educated. The Church today faces the same problem but the situation is reversed. We have an existential scarcity of priests and thousands of highly educated men and women among the faithful. Unfortunately, the legacy of Trent tends to be treated as irreformable, if not infallible. Thus, rigidity has made an incongruity of Catholicism: a priestly people who are short of priests! The Instrumentum Laboris is not lacking in courage. In addition to the reopening of discussion of the ordination of married men (which has dominated media coverage), it rejects the "monocultural, clericalist and colonial tradition that imposes itself". In §106 it lays down the challenge: "The new paths for pastoral ministry in the Amazon require 'relaunching with fidelity and audacity' the mission of the Church (DAp. 11) in the territory and deepening the 'process of inculturation' (EG 126) and inter-culturality (cf. LS 63, 143, 146). This demands 'brave' proposals of the Church in the Amazon, which in turn presupposes courage and passion, as Pope Francis asks of us. Evangelization in the Amazon is a set of tests for the Church and for society". The new pathways to be explored by the Church in the area could give appropriate priority to the basic mandates. There are several "brave" proposals among them:

- 1. The Church should not be a visitor but an ongoing presence through local ministers and a participant in the community and social structure.
- 2. It is necessary to promote indigenous vocations among men and women. This will require respect for the important position of women in indigenous communities and social structures.
- 3. Mention of the ordination of women would have been too brave but a workaround is proposed: new forms of ministry should be considered, with appropriate adaptation of selection and training systems.
- 4. The tradition of "rotational" authority to be found in many indigenous societies should be respected and utilised. This may imply several "celebrants" in a community taking turns. This would resist the importation/imposition of clericalism.