The interviews the Holy Father has given recently create a good reason to examine the level of assent Catholics must direct towards papal statements and The Hermeneutic of Continuity blog provides that for us:

An excerpt.

When the Pope defines ex cathedra a doctrine concerning faith or morals, he enjoys that infallibility with which Our Lord willed the Church to be endowed. To these definitions, we must give the assent of faith. Obvious examples are the definition of the Immaculate Conception by Blessed Pius IX in 1854 and the definition of the Assumption by Pope Pius XII in 1950.

The Pope also teaches with an authentic magisterium (teaching authority) that is not infallible. Examples of such teaching are the encyclical letters of the Pope, and decrees issued by the Holy See in forma specifica.

Decrees of the Holy See may be issued merely in forma communi. This approval means that they are legitimate, authentic and to be promulgated. But this approval does not make such statements to be formal decrees of the Supreme Pontiff. To such statements or decrees, we must give obedience, though we may internally disagree with them.

Decrees of the Holy See that are issued in forma specifica are those that are expressly published as the Supreme Pontiff’s own decrees. They are inferior to ex cathedra statements but, as part of the authentic magisterium of the Supreme Pontiff, they do not require the assent of faith but they do demand our religious submission of mind and will. Lumen Gentium n.25 affirms this.

Popes may also teach privately. Such teaching would be expressed, for example, in sermons, interviews or books….

Hence, if you are troubled by some statements that Pope Francis has made in his recent interviews, it is not disloyalty, or a lack of Romanita to disagree with the details of some of the interviews which were given off-the-cuff.