73. The person principally responsible in the diocese for the pastoral care of the family is the Bishop. As father and pastor, he must exercise particular solicitude in this clearly priority sector of pastoral care. He must devote to it personal interest, care, time, personnel and resources, but above all personal support for the families and for all those who, in the various diocesan structures, assist him in the pastoral care of the family. It will be his particular care to make the diocese ever more truly a "diocesan family," a model and source of hope for the many families that belong to it. The setting up of the Pontifical Council for the Family is to be seen in this light: to be a sign of the importance that I attribute to pastoral care for the family in the world, and at the same time to be an effective instrument for aiding and promoting it at every level.
The Bishops avail themselves especially of the priests, whose task-as the Synod expressly emphasized-constitutes an essential part of the Church's ministry regarding marriage and the family. The same is true of deacons to whose care this sector of pastoral work may be entrusted.
Their responsibility extends not only to moral and liturgical matters but to personal and social matters as well. They must support the family in its difficulties and sufferings, caring for its members and helping them to see their lives in the light of the Gospel. It is not superfluous to note that from this mission, if it is exercised with due discernment and with a truly apostolic spirit, the minister of the Church draws fresh encouragement and spiritual energy for his own vocation too and for the exercise of his ministry.
Priests and deacons, when they have received timely and serious preparation for this apostolate, must unceasingly act towards families as fathers, brothers, pastors and teachers, assisting them with the means of grace and enlightening them with the light of truth. Their teaching and advice must therefore always be in full harmony with the authentic Magisterium of the Church, in such a way as to help the People of God to gain a correct sense of the faith, to be subsequently applied to practical life. Such fidelity to the Magisterium will also enable priests to make every effort to be united in their judgments, in order to avoid troubling the consciences of the faithful.
In the Church, the pastors and the laity share in the prophetic mission of Christ: the laity do so by witnessing to the faith by their words and by their Christian lives; the pastors do so by distinguishing in that witness what is the expression of genuine faith from what is less in harmony with the light of faith; the family, as a Christian community, does so through its special sharing and witness of faith. Thus there begins a dialogue also between pastors and families. Theologians and experts in family matters can be of great help in this dialogue, by explaining exactly the content of the Church's Magisterium and the content of the experience of family life. In this way the teaching of the Magisterium becomes better understood and the way is opened to its progressive development. But it is useful to recall that the proximate and obligatory norm in the teaching of the faith-also concerning family matters-belongs to the hierarchical Magisterium. Clearly defined relationships between theologians, experts in family matters and the Magisterium are of no little assistance for the correct understanding of the faith and for promoting-within the boundaries of the faith-legitimate pluralism.
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