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Norms of Licit Theological Dissent

49. There exist in the Church a lawful freedom of inquiry and of thought and also general norms of licit dissent. This is particularly true in the area of legitimate theological speculation and research. When conclusions reached by such professional theological work prompt a scholar to dissent from noninfallible received teaching, the norms of licit dissent come into play. They require of him careful respect for the consciences of those who lack his special competence or opportunity for judicious investigation. These norms also require setting forth his dissent with propriety and with regard for the gravity of the matter and the deference due the authority which has pronounced on it.

50. The reverence due all sacred matters, particularly questions which touch on salvation, will not necessarily require the responsible scholar to relinquish his opinion but certainly to propose it with prudence born of intellectual grace and a Christian confidence that the truth is great and will prevail.

51. When there is question of theological dissent from noninfallible doctrine, we must recall that there is always a presumption in favor of the magisterium. Even noninfallible authentic doctrine, though it may admit of development or call for clarification or revision, remains binding and carries with it a moral certitude, especially when it is addressed to the Universal Church, without ambiguity, in response to urgent questions bound up with faith and crucial to morals. The expression of theological dissent from the magisterium is in order only if the reasons are serious and well-founded, if the manner of the dissent does not question or impugn the teaching authority of the Church and is such as not to give scandal.

52. Since our age is characterized by popular interest in theological debate, and given the realities of modern mass media, the ways in which theological dissent may be effectively expressed, in a manner consistent with pastoral solicitude, should become the object of fruitful dialogue between bishops and theologians. These have their diverse ministries in the Church, their distinct responsibilities to the faith, and their respective charisma.

53. Even responsible dissent does not excuse one from faithful presentation of the authentic doctrine of the Church when one is performing a pastoral ministry in her name.

54. We count on priests, the counselors of persons and families, to heed the appeal of Pope Paul that they “expound the Church’s teaching on marriage without ambiguity”; that they “diminish in no way the saving teaching of Christ,” but “teach married couples the indispensable way of prayer … without ever allowing them to be discouraged by their weakness” (Humanae Vitae, 29). We commend to confessors, as does Pope Paul, the example of the Lord Himself, Who was indeed intransigent with evil, but merciful towards individuals.

Emphases mine.  To believe in everything the Church says without question or inquiry is slavishness, but to question without reason is childishness.  The happy medium lies in between.  Dissent must require just cause for the dissent, reasoned argument supporting the dissent, a sincere attempt to understanding the Church teaching at hand, and dissent in a proper manner seeking not to insult the Church but to glorify it.