It is my opinion that Catholic’s who do not abide by the prudential judgments of the last two Popes, and the clear teachings of the USCCB are doing so on their own and are in fact being disobedient to Church authority, who are speaking in the name of Christ.
I see this Cafeteria Catholicism coming now from conservative Catholics who are too comfortable in their beliefs to accept the Catholic Church’s often very progressive (in the sense the word is currently used) social teachings. They claim they are free to believe and act as if the death penalty is just and acceptable in this day and age. They do not question the Tea Party and the Republican’s economic policies which are in direct opposition to Church teaching.
As pointed out below, this is unacceptable, and doubly hypocritical due to the fact that conservative Catholics are constantly accusing liberal Catholics of doing just that.
I challenge any current Catholic Theologian on this site to refute this:
B. Teachings authoritatively but not infallibly proposed
The magisterium, moreover, is an authoritative teacher of Catholic faith and morals when it exercises its teaching authority in a manner that is not clearly intended to be infallible. When the bishops teach on matters of faith and morals in their capacity as bishops, they “speak in the name of Christ and the faithful are to accept their teaching and adhere to it with a religious assent (obsequium religiosum) of soul. This religious submission of will and mind must be shown in a special way to the authentic teaching authority of the Roman Pontiff, even when he is not speaking ex cathedra. That is, it must be shown in such a way that his supreme teaching authority is acknowledged with reverence, the judgments made by him are sincerely adhered to, according to his manifest mind and will” (Lumen gentium, 25). The meaning of this obsequium religiosum will be examined in more detail below, under #4.
- The nature of the “obsequium religiosum” and the question of dissent
It is interesting to note that the term “dissent” did not appear in theological literature prior to the end of Vatican Council II. The “approved” manuals to which the three bishops, who wanted Lumen gentium 25 to say something about the nature of the obsequium religiosum required for teaching authoritatively but not infallibly proposed, were referred did not speak of legitimate theological dissent from such teaching.  Rather, they recognized that a theologian (or other well-informed Catholic) might not in conscience be able to give internal assent to some teachings. They thus spoke of “withholding assent” and raising questions, but this is a far cry from “dissent.”
The Instruction on the Ecclesial Vocation of the Theologian issued by the Congregation for the Doctrine of the Faith has addressed this matter. It recognized that theologians (and others) might question not only the form but even the substantive content of some authoritatively proposed magisterial teachings. It held that it is permissible in such instances to withhold assent, to raise questions (and present them to the magisterium), to discuss the issues with other theologians (and be humble enough to accept criticism of one’s own views by them). Theologians (and others) can propose their views as hypotheses to be considered and tested by other theologians and ultimately to be judged by those who have, within the Church, the solemn obligation of settling disputes and speaking the mind of Christ.
But it taught one is not giving a true obsequium religiosum if one dissents from magisterial teaching and proposes one’s own position as a position that the faithful are at liberty to follow, substituting it for the teaching of the magisterium. But this is precisely what has been occurring. Dissent of this kind is not compatible with the obsequium religiosum. In fact, those who dissent in this way really usurp the teaching office of bishops and popes. Theologians, insofar as they are theologians, are not pastors in the Church. When they instruct the faithful that the teachings of those who are pastors in the Church (the pope and bishops) are false and that the faithful can put those teachings aside and put in their place their own theological opinions, they are harming the Church and arrogantly assuming for themselves the pastoral role of pope and bishops.
Dissent, understood in this sense, is thus completely incompatible with the obsequium religiosum required for teachings authoritatively but not infallibly proposed.