Vatican II didn't define doctrine and nothing can change doctrine.
So would some Catholic somewhere be able to tell us then just what DOES define doctrine and what IS binding on Catholics to believe and why?
Otherwise, I guess it's every man his own pope time.
In reality, there is no complete official indisputable list of all official teachings that en toto are binding upon RCs, and just what are, or the parts thereof, and the meaning of such, can be subject to interpretation.
Thus we see the anti-V2 sects versus the pro--V2 RC sects, but while RCs may dismiss papal teaching that is not judged to be infallible, their believed JP2 states as regards V2:
You have no right any more to bring up the distinction between the doctrinal and the pastoral that you use to support your acceptance of certain texts of Vatican Council II and your rejection of others. It is true that the matters decided in any Council do not all call for an assent of the same quality; only what the Council affirms in its 'definitions' as a truth of faith or as bound up with faith requires the assent of faith. Nevertheless, the rest also form a part of the SOLEMN MAGISTERIUM of the Church, to be trustingly accepted and sincerely put into practice by every Catholic." ( Epistle Cum te to Archbishop Marcel Lefebvre, 11 Oct, 1976, published in Notitiae, No. 12, 1976.)
All the post-Conciliar "popes" have stated that the Council was guided by the Holy Spirit. Paul VI, in closing the Council stated that "the teaching authority of the Church, even though not wishing to issue extraordinary dogmatic pronouncements, has made thoroughly known its authoritative teaching." Still later he stated that the Council "avoided proclaiming in an extraordinary manner dogmas endowed with the note of infallibility" but that it conferred on its teachings "the value of the supreme ordinary Magisterium" (Speech of Jan 12, 1966), and that "it has as much authority and far greater importance than the Council of Nicea". Elsewhere he has called it "the greatest of Councils", and "even greater than the Council of Trent."[10]. - http://www.the-pope.com/wvat2tec.html#_ftn11
To such some trad. RCs add:
when we love the Pope, there are no discussions regarding what he orders or demands, or up to what point obedience must go, and in what things he is to be obeyed ; when we love the Pope, we do not say that he has not spoken clearly enough, almost as if he were forced to repeat to the ear of each one the will clearly expressed so many times not only in person, but with letters and other public documents ; we do not place his orders in doubt, adding the facile pretext of those unwilling to obey – that it is not the Pope who commands, but those who surround him; we do not limit the field in which he might and must exercise his authority ; we do not set above the authority of the Pope that of other persons, however learned, who dissent from the Pope, who, even though learned, are not holy, because whoever is holy cannot dissent from the Pope.
The Bishops form the most sacred part of the Church, that which instructs and governs men by divine right; and so he who resists them and stubbornly refuses to obey their word places himself outside the Church [cf. Matt. 18:18]. But obedience must not limit itself to matters which touch the faith: its sphere is much more vast: it extends to all matters which the episcopal power embraces. - (Pope Saint Pius X, Allocution Vi ringrazio to priests on the 50th anniversary of the Apostolic Union, November 18, 1912, as found at http://www.christorchaos.com/?q=content/choosing-ignore-pope-leo-xiii-and-pope-saint-pius-x
I say with Cardinal Bellarmine whether the Pope be infallible or not in any pronouncement, anyhow he is to be obeyed . No good can come from disobedience. His facts and his warnings may be all wrong; his deliberations may have been biased. He may have been misled. Imperiousness and craft, tyranny and cruelty, may be patent in the conduct of his advisers and instruments. But when he speaks formally and authoritatively he speaks as our Lord would have him speak, and all those imperfections and sins of individuals are overruled for that result which our Lord intends (just as the action of the wicked and of enemies to the Church are overruled) and therefore the Pope's word stands, and a blessing goes with obedience to it, and no blessing with disobedience . - Life of Cardinal Newman, Vol. 2; Chapter 26. The Deadlock in Higher Education (1867); http://www.newmanreader.org/biography/ward/volume2/chapter26.html
Which applies to bishops as well.
to scrutinize the actions of a bishop, to criticize them, does not belong to individual Catholics, but concerns only those who, in the sacred hierarchy, have a superior power; above all, it concerns the Supreme Pontiff, for it is to him that Christ confided the care of feeding not only all the lambs, but even the sheep [cf. John 21:17]. - Est Sane Molestum (1888) Apostolic Letter of Pope Leo XIII; http://www.novusordowatch.org/est-sane-molestum-leo-xiii.htm
To the shepherds alone was given all power to teach, to judge, to direct; on the faithful was imposed the duty of following their teaching, of submitting with docility to their judgment, and of allowing themselves to be governed, corrected, and guided by them in the way of salvation. Thus, it is an absolute necessity for the simple faithful to submit in mind and heart to their own pastors , and for the latter to submit with them to the Head and Supreme Pastor....
Similarly, it is to give proof of a submission which is far from sincere to set up some kind of opposition between one Pontiff and another. Those who, faced with two differing directives, reject the present one to hold to the past, are not giving proof of obedience to the authority which has the right and duty to guide them; and in some ways they resemble those who, on receiving a condemnation, would wish to appeal to a future council, or to a Pope who is better informed.
On this point what must be remembered is that in the government of the Church, except for the essential duties imposed on all Pontiffs by their apostolic office, each of them can adopt the attitude which he judges best according to times and circumstances. Of this he alone is the judge. It is true that for this he has not only special lights, but still more the knowledge of the needs and conditions of the whole of Christendom, for which, it is fitting, his apostolic care must provide. - Epistola Tua (1885), Apostolic Letter of Pope Leo XIII; http://www.ewtn.com/vexperts/showmessage_print.asp?number=403215&language=en
Assent of mind and will (though one may internally disagree, public dissent is disallowed) is required even to encyclicals.
20. Nor must it be thought that what is expounded in Encyclical Letters does not of itself demand consent , since in writing such Letters the Popes do not exercise the supreme power of their Teaching Authority. For these matters are taught with the ordinary teaching authority, of which it is true to say: "He who heareth you, heareth me";[3] and generally what is expounded and inculcated in Encyclical Letters already for other reasons appertains to Catholic doctrine. But if the Supreme Pontiffs in their official documents purposely pass judgment on a matter up to that time under dispute, it is obvious that that matter, according to the mind and will of the Pontiffs, cannot be any longer considered a question open to discussion among theologians. - PIUS XII, HUMANI GENERI, August 1950; http://w2.vatican.va/content/pius-xii/en/encyclicals/documents/hf_p-xii_enc_12081950_humani-generis.html
2. The authority of papal encyclicals is understood as being "undoubtedly great. It is, in a sense, sovereign. It is the teaching of the supreme pastor and teacher of the Church. Hence the faithful have a strict obligation to receive this teaching with an infinite respect. A man must not be content simply not to contradict it openly and in a more or less scandalous fashion. An internal mental assent is demanded. It should be received as the teaching sovereignly authorized within the Church." - Encyclicals: http://www.catholicapologetics.info/thechurch/encyclicals/docauthority.htm
Which assent of mind and will is required to more than just formal doctrinal definitions on faith and morals, but to social teachings which are based on them.
The "Compendium of the Social Doctrine of the Church" (2005) states,
80. In the Church’s social doctrine the Magisterium is at work in all its various components and expressions. … Insofar as it is part of the Church’s moral teaching, the Church’s social doctrine has the same dignity and authority as her moral teaching. It is authentic Magisterium, which obligates the faithful to adhere to it. - http://www.vatican.va/roman_curia/pontifical_councils/justpeace/documents/rc_pc_justpeace_doc_20060526_compendio-dott-soc_en.html
They have the duty of observing the constitutions and decrees conveyed by the legitimate authority of the Church. Even if they concern disciplinary matters, these determinations call for docility in charity. - Catechism of the Catholic Church, 2037.
And it is evidenced that the popes last encyclical (http://w2.vatican.va/content/francesco/en/encyclicals/documents/papa-francesco_20150524_enciclica-laudato-si.html) is intended to teach what the Church's moral teaching demands as regards ecology and economy.
Yet most all subscribe to the erroneous beliefs that Catholics hold to.