For some, the current Vatican action and the graying of many L.C.W.R. communities signal that this post-conciliar debate is ending, and the L.C.W.R. model debunked: Roma locuta est, causa finita est. These Catholics sometimes compare the church to a corporation or a military organization, with clergy, religious, and laity answerable to bishops and pope as their top executives and CEO. From this (ecclesiologically dubious) vantage point, “wayward” behavior of L.C.W.R. members or their affiliates endangers the church’s discipline, and requires firm correction; their continued obstinance constitutes de facto separation from the church and grounds for dismissal.But insofar as the Vatican intervention delegitimizes or obscures the witness and voices of thousands of pioneering and faithful churchwomen, women who bravely followed the council’s call into risky modern frontiers, women who over decades have renewed, struggled, stayed and served, it will not serve communio. Instead, the intervention will further damage the vital dynamic of mutual obedience (from obedire, to listen) and learning that ought to unite our diverse church communion.As Vatican II affirms, the episcopal office uniquely serves the revealed truth of the gospel. But that truth resides in and with the whole church. Beholden to military or business organizational models, pundits who deride L.C.W.R. sisters for posturing falsely as a “magisterium of nuns” disrespect the authentic authority not only of religious communities, but of the laity in their various charisms and vocations. Because the official magisterium does not have a monopoly on gospel truth, office-holders must constantly listen for that truth in the whole [C]hurch, and all must work to avoid what Avery Dulles, S.J., called “excessive conformism” and “excessive distrust” among hierarchy and faithful.