Monday, September 21, 2020

Requests for Production of Documents Served on Perjuring Priest Bob Malm, Grace Episcopal Alexandria in Virginia Lawsuit


Moments ago I filed Requests for Production of documents with attorneys for perjuring priest Bob Malm and Grace Episcopal Alexandria, the clergy perjury parish, in the Virginia litigation.

Later this week, I will file a series of discovery requests against perjuring priest Bob Malm’s daughter, Lindsey Malm Anders, in the defamation case against here in Virginia.

Stay tuned.

Perjuring Priest Bob Malm Served Requests for Admission in Pennsylvania Lawsuit

 

Recently I served perjuring priest Bob Malm with several legal documents in the Pennsylvania lawsuit, which seeks recovery of legal fees incurred by my late mother, Sigrid Yahner, when perjuring priest Bob Malm illegally attempted to subpoena her in Pennsylvania. 

At the time, she was terminally ill, incontinent, and suffering from a severe anxiety disorder due to her illness. As a result, she had been housebound for three years and was receiving palliative care. 

Mom's suffering did not deter perjuring priest Bob Malm, Sugarland Chiow, or the good Christians of Grace Episcopal Church,. Rather, they tried to force her to leave her home, travel into Franklin, and spend what may well have been a full day at the courthouse.

All I can say is it would have been quite a scene, Mom trying to drag her oxygen tanks, potty chair, diapers, and med cart into the courthouse. 

 Fortunately, the Venango County judge knew an illegal subpoena when he saw one, quashed it, and issued a protective order to prevent further efforts by perjuring priest Bob Malm and Sugarland Chiow to drag Mom physically into court.

Perjuring Priest Bob Malm Served Interrogatories in Pennsylvania Lawsuit


Along with Requests for Admission, I recently served Interrogatories on perjuring priest Bob Malm in the Pennsylvania lawsuit. The action seeks recovery of legal fees incurred by my late mother, Sigrid Yahner, after perjuring priest Bob Malm illegally attempted to subpoena her, despite the fact she was terminally ill.

Thursday, September 17, 2020

Details: Lindsey Malm Anders Lawsuit and More

Grace Episcopal Alexandria

With the initial motions court hearing behind us, over the next few days I will begin ramping up on the Lindsey Malm Anders defamation lawsuit. This will include the filing of interrogatories, requests for the production of documents, and more.

I also anticipate we’ll have motions court in the next few weeks in the Pennsylvania case against perjuring priest Bob Malm. Most likely, we’ll see the defense try to get the case dismissed, possibly over the validity of Mom’s assignment of rights to me.

Also under way is the defamation lawsuit against Grace Church itself. We should see a responsive pleading and various motions in the coming weeks. Assuming all goes well, discovery will ramp up on that front.

I’ll also be sending requests for the production of documents to perjuring priest Bob Malm in the lawsuit against him, and will be asking the court for a subpoena against the church and its vestry members. The other side will almost certainly contest that request, so it’s off to motions court yet again. 

Fun times.

Wednesday, September 16, 2020

BUSTED: Perjuring Priest Bob Malm Caught Lying to Bishop!


Episcopal priest Bob Malm

Check it out: In perjuring priest Bob Malm’s court filings, he PROVES conclusively that he lied to bishop Shannon Johnston. Yup, this comes directly from his own court filings, and is an email he sent to the bishop.

Specifically, he claims that I left RPJ Housing prior to coming to Grace. As he well knows, that is a boldfaced lie:
  • I hired Kelly while a member of Grace Church, and based largely on her mother’s comment that they could really use the money, as Kelly had not worked for an extended period of time.
  • Bob Malm discussed issues involving Kelly Gable and RPJ Housing with Elizabeth Legere in January 2014, and with Kelly Gable and me. 
  • Patrick Crerar and I discussed my employment with RPJ Housing multiple times, with my even hiring a member of La Gracia following discussions with him. 
  • I hired church member Amy Barron during my time at Grace Church. Amy worked at RPJ Housing’s offices at the Church of the Covenant. 
So, if there was any doubt that Bob Malm is a lying POS, this should put those doubts firmly to rest. And if anyone doubts my claims, I will be more than happy to subpoena multiple witnesses who can conclusively show that I was, in fact, executive director of RPJ Housing while a member of Grace Church. So, if Bob doesn’t agree that he lied to Bishop Shannon Johnston, he should file suit for defamation. In fact, I encourage him to do so.



Tuesday, September 15, 2020

BREAKING NEWS: Interrogatories Served on Perjuring Priest Bob Malm


Earlier today, I served the attached interrogatories on perjuring priest Bob Malm via his attorneys. Most are questions he was previously directed by the court to answer, while several new questions address Malm’s various lies, including his claim that Mom, or someone claiming to be her, contacted him repeatedly.

Perjuring priest Bob Malm has 21 days to respond.

BREAKING NEWS: Civil Complaint Filed Against Perjuring Priest Bob Malm in Venango County Court of Common Pleas

Earlier today, I filed a civil complaint in the Venango County Court of Common Pleas against perjuring priest Bob Malm. The suit seeks to recover my late mother’s legal fees, incurred when she had to hire an attorney to quash the ultra vires subpoena perjuring priest Bob Malm filed against her as she was dying.

Malm did so in violation of state law, which expressly requires leave of court before seeking discovery in such cases. Yet even when informed of this requirement, perjuring priest Bob Malm and Sugarland Chiow ignored the law, trying to jam the subpoena past a court that had already said no via a Motion for Reconsideration, replete with inflammatory rhetoric, claims of “domestic terrorism,” and more.

Moreover, Malm did so with full knowledge that Mom was terminally ill. Later, through Sugarland Chiow, Malm tried to claim that he was unaware that she was dying.

That tells you all you need to know about perjuring priest Bob Malm, Sugarland Chiow, Grace Episcopal Church, the Episcopal Diocese of Virginia, and the Episcopal Church.

Caveat emptor!

Next up: Perjuring priest Bob Malm served with interrogatories.

Monday, September 14, 2020

Perjuring Priest Petition Passes 23,000 Signatures

My change.org petition, which demands that the Episcopal Church investigate and act on perjuring priest Bob Malm’s courtroom lies and other misconduct, has now motored past 23,000 signatures. The petition has been seen more than 302,000 times, a number representing more than 16 percent of total Episcopal church membership.

Until the church takes meaningful responsibility for its misconduct, and that of perjuring priest Bob Malm, this effort will continue. That is the case whether this takes 10 days, 10 months, or 10 years.

Grace Episcopal Alexandria

Grace Episcopal Alexandria




Sunday, September 13, 2020

Financial Transparency: An Epic Failing of The Episcopal Church

I posted this piece yesterday, which is partly based on my experiences at Grace Episcopal Alexandria and its inept financial reporting and disclosure, including over-paying one employee for many months.
This piece is dedicated to parishioner Kelly Gable, who defamed me by falsely claiming that I embezzled from a previous employer. While there is a lawsuit under way against the church as a result, no doubt Kelly and others at Grace will want to take steps to improve transparency and accountability within the parish. - Ed

Grace Episcopal Alexandria


One of the great truths of non-profit governance is the importance of transparency. As one CPA firm puts it, “Transparency is a trust building tool; the more transparent your organization becomes, the more trustworthy you will be viewed by the public, donors, and regulators. It is important for non-profit organizations to clearly state their mission and communicate the outcomes of their actions to the outside world.”

But to look at governance in most Episcopal parishes and entities, you’d never suspect that this is true. Indeed, most go to great lengths to conceal specifics of their budgets. And this will come into play in the coming months, as many parishes prepare for their annual budget and parish meeting amidst the turmoil of the pandemic.

Consider an all-too-common means of presenting the budget. A pretty pie chart appears in the annual report, with total revenue and expenses allocated across ministries. But even if a separate salary category is included, most such presentations obfuscate things by allocating portions of salary expenses. Left unanswered are vital questions such as the rector’s salary, the costs of fringe benefits and indirects (which often cause a bad case of sticker shock when vestries have to wade into the specifics), and more.

Another trick is program expenses that are off-budget. A surprisingly high percentage of parishes have such expenses, whether it’s the altar guild, mission trips, a flower fund, or other earmarked funds. In such cases, funding is through off-budget donations. That’s well and good, but it leads to confusion when times are tight, and parishioners suddenly discover there’s no money for things they just take for granted. Or cases arise in which parishioners rightly are proud, for example, of their church’s food pantry, never realizing that unless they specifically give to support the food pantry, none of their funds go to that particular ministry.

Quite a few clergy also don’t realize that absent specific language to the contrary, one cannot repurpose these funds, referred to as “restricted donations,” absent donor consent or court approval. Indeed, to do so is fraud, yet I’ve heard more than one rector gleefully announce that these funds can be tapped to solve liquidity issues.

Of course, endowment funds also play a similar role. Well-intentioned donors may place very loose restrictions on their donations, such as that they be used for clergy welfare. But all too often, things like plush “annual retreats,” creep in under the rubric of “clergy welfare.” And my experience is that quite a few parishes quickly lose track of donor restrictions, ultimately just using these funds as hidden piggy banks that may offset bad financial decisions.

Still another church budget antic is the good old shell game. To give you an example, a church I used to attend has a school. Nonfungible expenses, like electricity, water, natural gas and trash are shared 50 percent, while expenses specifically attributable to the school and church (they are one legal entity), are each borne by the relevant organization. All well and good, until one realizes that the fixed costs incurred by the school are much higher than those of the church. Thus, the church, which has declining membership, participation, and aging demographics, every month subsidizes the school. Yet when a tight budget forced the church to cut back on its annual cash subsidy to the school, vestry members lamented that this was “the only thing we do for the school.”

Where things really get tricky in these situations is when there are reimbursements. In the case of the church I used to attend, funds for things like bathroom paper products and other supplies come from the already paltry junior warden fund, which was just $25,000 annually. Needless to say, much of this quickly goes for basic supplies. Yet when the school reimburses its share, the funds are treated as income and go back into the general fund. Thus, the junior warden doesn’t really have $25,000 annually to cover building expenses; it’s more like $10,000. Yet the average parishioner thinks this sounds like a reasonable sum, and doesn’t realize that much of the church’s income is illusory.

Still another budget issue is failing to recognize the value of donated labor. For example, many a parish comes, over time, to rely on volunteer accountants, facilities managers, musicians and more. To be clear, there’s nothing wrong with this. Indeed, the best non-profits engage shareholders by drawing on their skills. The problem comes when a long-time resource dies, moves, or otherwise becomes unavailable. Suddenly, the parish needs to find a replacement, and often has little idea of the scope of work, the requisite skills, or even how to source a replacement.

It’s also very common to become unduly reliant on a handful of generous parishioners. For example, in one church with which I am very familiar, three donors, all well past retirement age, contribute 12 percent of the annual budget, often truing up any shortfalls at year-end through donations of appreciated stock. Another parish gets fully 20 percent of its revenue from one donor. He’s relatively young, but heaven help the church if anyone does something to alienate that donor. But the risk is even higher with elderly parishioners, for whom the funds are not unlimited, and who may eventually face the costs of extended care. In those cases, I have yet to encounter a church that has any plan in place to deal with the inevitable loss of major donors.

Also worth noting is that while many churches complain of budget constraints, signs abound that there often is additional untapped financial capacity. Indeed, in one church near this author, the budget has been flat for many years, yet a recent major accident involving the rector, which resulted in temporary disability, quickly resulted in a purse of $42,000 to assist the rector and his family. Clearly, not suggestive that families were stretched thin, but rather that they lacked the motivation to increase their giving.

Nor is this phenomena confined to the local level. Indeed, a 2009 story in the Washington Post revealed that former Diocese of Virginia bishop Peter Lee earned a salary of $252,000 a year, including fringes and indirects. How did that information come to light? It was only through discovery related to litigation with the dissidents who seized church assets that this information became public; it was otherwise known only to a small group within the diocesan standing committee and the other insiders. Perhaps it is not unfair to point out that Lee resigned in the middle of the litigation in order to save the diocese money. True to form, the nomenklatura of the church took care of their own; it was not long before Lee bagged the ultra-cushy gig of interim dean of the American Cathedral in Paris. 

See a pattern here? I’d suggest that the underlying theme is that the Episcopal Church often acts in ways that reduce donor confidence. Indeed, clergy often are reluctant to ask for money, yet they’re also reluctant to discuss how they use that money. As a result, the church operates as a financial black box—money goes in, and church services and fellowship spill out the other side, with almost no understanding of how they correlate. And while churches babble on about stewardship when it comes time to pledge, the often overlook the true meaning of stewardship, which is the judicious use and care of the resources entrusted to us.

That’s a dangerous paradigm, particularly in the midst of a pandemic, not likely to end soon, that continues to disrupt daily life and finances worldwide. As a result, the Episcopal Church is at an inflection point, and may well not survive into the 22nd century.

Now is the time to think about church budgets, church finances, church financial reporting, transparency, and how today’s practices in these areas affect sustainability. And it’s time to change that which does not work, and that which is counterproductive.

Saturday, September 12, 2020

Grace Episcopal Alexandria: Pretty Building. Ugly Church.


Grace Episcopal Alexandria

BREAKING NEWS: Lindsey Malm Anders Case Moving Forward

Earlier this morning, the Alexandria Circuit ruled on the demurrer in the Anders defamation case. The suit is moving forward for defamatory claims made within one year.

As a result, I intend to begin discovery in the next several days and may file for leave to amend as to possible additional claims involving Lindsey.

Meanwhile, work continues on materials in the case against perjuring priest Bob Malm and Grace Episcopal Church, the clergy perjury parish.






Tuesday, September 8, 2020

News. News. News.

Lots going on this week.

Tomorrow is motions court for the defamation case against Leslie Malm, which is under way in the Alexandria circuit.

Meanwhile, I have heard from Wayne Cyron, who is representing perjuring priest Bob Malm and his family, and he wishes to contest my motion for leave to amend in the primary Virginia case against Bob. Leave to amend is liberally granted, so that may be an uphill battle for him. That said, I will schedule a hearing soon.

Apropos the Pennsylvania lawsuit, I received a motion from Bob’s attorney that demonstrates that she is very new. Specifically, she asked for the court to issue a rule to file a complaint—which is only necessary if the defendant (that would be perjuring priest Bob Malm) is the appellant. By definition, as the appellant, I have 20 days to file a complaint. If I don’t, my case gets dismissed.

My petition also continues to gain ground, having passed 23,000 signatures. Onward and upward!

Finally, I am in discussions with fellow bloggers about a possible additional article on issues with perjuring priest Bob Malm and his misconduct. Details soon!

Grace Episcopal Alexandria

Friday, September 4, 2020

BREAKING: More Legal Developments

Grace Episcopal Alexandria

Lots of news on the legal front.

Two days ago, I filed the Pennsylvania case with the Venango County Court of Common Pleas. Notice has been served on the magistrate and perjuring priest Bob Malm in accordance with Pennsylvania law. Under the law, I now have 20 days to file a civil complaint against perjuring priest Bob Malm with the court. After that, discovery begins.

Meanwhile, I have confirmed that the case against perjuring priest Bob Malm has been transferred to the Alexandria Circuit. I therefore have filed a motion for leave to amend, so as to include perjuring priest Bob Malm’s defamation in the complaint.

Motions court is set for the ninth in the defamation case against Leslie Malm, and will be heard electronically due to the pandemic.

Things are running slowly with the Alexandria clerk of court, but the court now has docketed the separate defamation case against Grace Episcopal. A nice touch, it seems: Michael Guy is preaching about becoming the beloved community, and addressing injustice wherever it is found. Yet at the exact same time the parish is trying to defend perjuring priest Bob Malm’s misconduct, Kelly Gable’s defamation, and Sugarland Chiow’s ugly behavior.

On an unrelated note, it is amusing to see that candidates for the rector position have been surfing my blog. How can I tell? By the originating IP addresses, and the content accessed. That’s a good thing, because any priest applying for the position needs to understand that Grace is a toxic church that has caca for brains when it comes to money, that urges people to commit suicide, bullies the dying, commits perjury, calls other Christians “domestic terrorists,” invents BS like the non-existent town of “Sugarland Texas” for use in its courtroom pleadings, and forces people like Mike out of the church.

If that’s your idea of the beloved community, no thanks. You can keep it.

Thursday, September 3, 2020

Complaint Filed Against Church Pension Group for Insuring Perjuring Priest Bob Malm’s Illegal Conduct

One of the basic tenets of insurance is that it will not cover illegal, intentional acts, or otherwise act contrary to public policy.

That’s an area of the law that often is murky, for there exist numerous exceptions, but the fact remains that it is illegal for insurers to protect against deliberate illegal activity. With that in mind, I today began formal proceedings against the Church Pension Group (CPG) the parent entity behind Grace Episcopal’s insurance policy.

To be clear, exceptions are myriad. For example, your automobile insurance coverage does not cover illegal acts, but if you injure or kill someone while DUI, it will pay. Why? Because while DUI is illegal, you didn’t intend to kill anyone. (That said, you will either be dropped at renewal, or your rates will go through the roof.)

Similarly, if you get in a fistfight and cause property damage, your insurance is likely to pay for the damage, because you didn’t intend the property damage, and because it would be manifestly unjust to the victim to deny coverage.

Yet the fact remains: Insurance does not cover deliberate acts, like vandalism. Nor does it cover punitive damages, since those are the result of conduct that a court found to be outrageous.

In the instant case, Bob Malm committed perjury, and did so multiple times. Among his fabrications, made under oath, was that Mom or someone claiming to be her contacted him repeatedly to set up appointments, only to no-show. He also claimed that only his wife had blogged about our conflict, despite knowing that his daughter Lindsey had done so. He falsely claimed under oath that all of his statements were true. And he engaged in defamation per se, claiming that I had embezzled money from a previous employer, while lying to the bishop regarding the timeline of my departure from the organization.

Of particular concern is Bob’s perjury, which by definition is deliberate. Yet CPG continues to provide insurance coverage and litigation support on these claims, in what I submit is a violation of state law and public policy.

I have therefore filed a formal action against CPG with the commonwealth, and have notified CPG’s CEO, Mary Kate Wold; its Chief Legal Officer, Nancy Sanborn; and the examiner handling Grace’s claims, Heather Crockett; that I intend to pursue the matter.

Simply put, CPG cannot turn a blind eye to perjuring priest Bob Malm’s illegal behavior, when it can readily verify that Bob lied under oath. Indeed, all it has to do is ask for evidence to support perjuring priest Bob Malm’s claim that Mom or someone purporting to be her contacted him repeatedly to set up appointments. That simply didn’t happen. It is a lie, pure and simple.

Here is the email I sent.




Monday, August 31, 2020

Susan Goff Continues Church Closures, While Refusing to Enforce Church Canons



Reports from Mayo House indicate that an increasing number of Episcopalians are leaving the diocese for other denominations, and leaving the Christian faith altogether, over the continuing closure of churches in the diocese. Despite this, bishop Goff holds firm in her refusal to open the churches of the diocese. That in turn begs the question: Why is Goff so principled when it comes to health issues, yet so unprincipled when it comes to protecting and covering up Bob Malm’s perjury and other misconduct?

For the record, I support the decision to keep churches closed. The diocese, like all other members of the so-called “seven sisters” of the mainstream denominations, has a disproportionate number of older members when compared to the population at large. Thus, churches are particularly at risk for severe presentations of COVID-19. This is compounded by the fact that churches are considered super-spreaders due to the singing, physical contact, poor air circulation, and shared communion vessels. But the result is costly to the church, with more and more clergy reporting criticism  from church members about the fact that holy communion has not been available since March.

Needless to say, I adamantly oppose Susan Goff’s coverup of Bob Malm’s perjury, Malm’s efforts to drag a dying woman into court, his multiple lies, his deliberate misuse of memorial funds, and more. In that situation, the church intake officer has said that the diocese “can’t get involved” in civil litigation. That’s interesting, because by Goff’s own admission, her decision to close the churches is at best a stretch of her canonical authority. Yet despite the express canonical proscription of conduct involving deceit and misrepresentation, set forth in Title IV, Goff remains unwilling to enforce canon law.

I suspect the key to sorting out this situation exists in the fact that Goff herself is at high risk during the pandemic due to age and chemotherapy. Indeed, one suspects that if her personal wellbeing were not implicated, Goff likely would prove far less principled. 

Her role as an enabler also comes into play, for in recent clergy conference calls, Goff urges clergy to take vacation and Sabbath, saying that God rejoices in our relaxation.

I hate to break it Goff, but the average clergy person in the diocese is hardly in need of rest and relaxation. While many essential workers put on the PPE every day and trudge off to work, where they face an increasing number of hostile and aggressive individuals, your average priest in the diocese is “working” from home. Yes, they may call to check in on parishioners, and they may send and receive more email than usual, but the reality is that the endless parish meetings are now largely cancelled or virtual. Hospital visits are constrained, funerals are largely on hold, and weddings are at best abbreviated. In short, clergy are pretty much in a holding pattern, with many of their normal duties impossible for the time being. They are not being overworked. Yet they will in many cases be the last person left standing as church budgets continue their precipitous decline, thanks to the church’s runaway clericalism.

The result is a diocese that increasingly appears to be a narcissistic organization. Dedicated to its own comfort and convenience, the diocese loudly proclaims its commitment to the gospels, all while avoiding any sort of accountability. And its perception of itself is as a leader in racial reconciliation and healing, all while promoting civil discourse and a more just society. Yet in the same breath, the diocese expressly supports clergy perjury and other outrageous behavior of the worst sort.  Simply put, Goff and her minions see themselves in a light utterly inconsistent with reality, even as the diocese increasingly lurches towards collapse.

Truly, a sad end for The Episcopal Church.


Wednesday, August 26, 2020

Disentangling From the Past: Why It Will be Difficult for Grace Church to Move On



Change is hard for most people. It’s even harder for most churches, where people often are wedded to the status quo. And it will be especially hard for Grace Episcopal, the clergy perjury parish, as the church tries to put Bob Malm in the rear view mirror.

There are numerous reasons for this, not the least of which is perjuring priest Bob Malm’s long tenure.

First, an observation, which is that over time churches adopt the characteristics of their senior clergy. In Grace Church’s case, the place is superficially welcoming and friendly. But there’s little substance to this, and it’s not the result of a lively faith. Instead, it’s an attribute of the church’s role as a religion club, in which the primary focus is social activity.

Second is a related observation, which is that faith at Grace Church is only liturgy deep. Yes, liturgy is important, and it can provide a window into a deeper faith. But just as perjuring priest Bob Malm can say Mass every Sunday yet have no issue with lying in court, so too there is no compunction in the parish against bullying, mobbing, and even urging others to commit suicide. Thus, it will be very difficult to find a rector who has a deep and abiding faith, yet is interested in becoming part of a church in which faith has such a limited role. Of course, that’s not to say that there are not persons of faith in the parish, but many who actually adhere to the Christian faith packed it in long ago, once they realized how little substance there is to Grace Church and how bad the conduct within it can be.

Third, persons at Grace are largely blind to the troubled relationship between the parish and perjuring priest Bob Malm. Whether it’s Bob’s tampering with the internal workings of the vestry, his refusal to do parts of his job that he did not enjoy, or his efforts to force others out of the parish, folks are distracted by Bob’s seemingly friendly behavior. 

Fourth, persons have a vested psychological interest in not seeing the truth, for doing so is to admit that much of what parishioners held dear over the past 30 years was a fraud. That’s not to say that a priest must be sinless to serve a church; obviously, that is not possible. But when, as here, a priest engages in illegal and unethical conduct and there is zero accountability, it calls into question the very nature of The Episcopal Church. In other words, why bother with a bishop or diocese if they are going to take a pass on clergy misconduct that does not involve sex? 

Fifth, the parish faces the same dilemma as do many Catholic churches: Having named part of the building after an abusive priest, the parish is now wedded to the notion that perjuring priest Bob Malm deserves to be honored in this way. Reversing course will be all but impossible, and the church remains saddled with the fact it is honoring abusive conduct. And no, the whole “we’re recognizing the positive sides of Bob’s ministry” routine doesn’t cut it. Given the outrageous nature of perjuring priest Bob Malm’s misconduct, naming part of the building after him is just as inappropriate as would be naming the chancel after Robert E. Lee. Maybe even more so—Lee at least was a devoted Christian, which is more than can be said for Bob.

Sixth, as is often the case with clergy who engage in misconduct, those who have chosen to stay despite perjuring priest Bob Malm’s misconduct are a mishmash of attributes, ranging from the passive-aggressive, to enablers, to bullies, to sycophants, to the mentally ill, to those who just want to avoid making waves. In short, the current composition of the parish is such that there are few with the insight, skills, and courage to help effectuate change.

Seventh, the pandemic will remain a major risk for a long time to come, with the result that we are months, if not years, away from returning to congregational singing, the Easter Vigil, and the other things that feel like church for most parishioners. And given that a great many are simply there for a social outlet, Zoom simply isn’t going to cut it.

In short, the odds are strongly stacked against Grace Church overcoming the problems it faces. A far more likely outcome is to effect a few superficial repairs to the mess that is Grace Church, while driving the toxic toxic behavior that characterizes the parish underground, from where it will again emerge, stronger than ever.

Tuesday, August 25, 2020

Grace Episcopal Alexandria: Legal Update

Grace Episcopal Alexandria


It’s never a dull day when it comes to my lawsuits against Grace Church, perjuring priest Bob Malm, and members of Bob’s family.

Earlier today, the Alexandria Circuit court notified the parties that it has rescheduled motions court to September 9 in my lawsuit against Leslie Malm for defamation.

Meanwhile, as I await a response to my motion for reconsideration in the lawsuit in the Pennsylvania courts, which seeks to recover Mom’s legal fees, I have filed an appeal to the Venango County Court of Common Pleas. My notice of appeal is below. Once it has been served on the magistrate and perjuring priest Bob Malm, Pennsylvania rules require the filing of a complaint within 20 days.

Grace Episcopal Alexandria


Sunday, August 23, 2020

Who Do You Say That I Am? Reflections on Jason Roberson’s Sermon

Grace Episcopal Church

This morning, as I was eating breakfast, I surfed by Jason Roberson’s pre-recorded sermon on the Grace Church website, which examined the question, “Who do you say that I am?,” and the importance of becoming the beloved community. Here is my response.

As Jason correctly notes, there is a compelling need in the church and our society to address prejudice, hatred, racism, and exclusion of every kind. Grace Church, the clergy perjury parish, is no exception. This, Jason is spot-on in speaking to the importance of becoming the beloved community.

The problem is that Grace all too often already believes it IS the beloved community. As perjuring priest Bob Malm once said in writing, “I don’t think I am exaggerating to much when I say that, we here at Grace, (sic) practice true religion.” But that sidesteps Jesus’ own test, which is to look at the fruits of the tree in order to understand the tree. In Grace’s case, these fruits include perjury, defamation, bullying, mobbing, lying, defamation, and more. Yet the parish’s role as a religion club, versus a church; and its organizational narcissism, in which it views itself in a positive manner, regardless of how appalling its conduct is; lead most in the parish to deny that there is any issue at all.

Malmites further reply, “This is a friendly, welcoming, inclusive church.You’ll be welcomed with open arms.” That also conflates two issues: friendly and faithful. Grace Episcopal, the clergy perjury parish, indeed is friendly. But that is not the same as faithful, and committing perjury, engaging in defamation, trying to drag a dying woman into court, calling other Christians “domestic terrorists,” and more are fruits not of a healthy tree, but rather a toxic tree.

Although they don’t come right out and say it, the de facto response by denizens of Planet Malm is, “Well, the ends justify the means.” But nowhere did Jesus ever advocate this approach.

Then we come to the issue of truth. On this issue, both Grace Church’s clergy and vestry have lied to parishioners and others, both with their claims that they were threatened, with their claims that Mom or someone pretending to be her contacted Bob Malm repeatedly to set up appointments, and that Mike and I left on our own. These claims are readily verified, yet to my knowledge no one at Grace has had the courage to tell the truth. That compares unfavorably with the message from the Sermon on the Mount, in which Jesus says, “You shall know the truth, and the truth shall set you free.” (Or for that matter, the same phrase, which Bob Malm claims is “itched” in the church’s rose window.)

Similarly, the Bible says, “ If we say we have fellowship with him while we walk in darkness, we lie and do not practice the truth.”

When answering the question, “Who do you say that I am?,” members of Grace Church may look to the Bible for guidance in answering that question. 2 Corinthians: 4.2 says, “But we have renounced disgraceful, underhanded ways. We refuse to practice cunning or to tamper with God's word, but by the open statement of the truth we would commend ourselves to everyone's conscience in the sight of God.”

In other words, it’s only by telling the truth and bringing light to the darkness that Grace can turn its back on its past. And that excludes the whole childish, “Well, but you did _____.” The latter argument might work for little kids, but it doesn’t work for adults. And clergy, including perjuring priest Bob Malm, are always responsible for maintaining boundaries on their own behavior. Always.

Of course, so far Grace Church categorically refuses to tell the truth, instead trying to defend its conduct in court. But there is no excuse, no explanation, no justification for perjuring priest Bob Malm’s myriad lies, his perjury, and his other misconduct. Nor is there any excuse for flipping people off, urging them to commit suicide, or any of the other childish, hateful behavior that comes out of Grace Church when it is criticized for its conduct. Nor is there any acceptable explanation for trying to force Mike out of the church; he is adamantly opposed to ever getting involved in any sort of religion, ever again, and perjuring priest Bob Malm and the sycophants of Grace Church can take full credit. Nor can one be the beloved community when one shuns or excludes those who tell the truth, which is that behavior at Grace Church is often bad. Really bad.

It also should be said that Grace’s past approach, which is to try to force others not to share their negative experiences with the parish, will never succeed. The church can spend the next 40 years in court, and sue every former member out there if it comes to that, but people still will publicly and privately discuss the church’s collective and individual hypocrisy. Moreover, as the Catholic church increasingly is finding out, non-disclosure agreements are intrinsically unethical unless a victim of church abuse requests such a provision.

Lastly, while I do not want to discourage Grace Church from attempting to become the beloved community, there are four factors that need to be kept in mind:
  1. Grace Church has a very long way to go to become the beloved community. This is an effort that will take years to happen, if it happens at all. In order for it to happen, members need to be prepared to challenge deep-seated notions, some of which go to the very heart of the parish. These notions include the idea that Grace actually is a healthy church, that Bob Malm was an exemplary priest, and that past conduct in the church is acceptable. Behavior in the church has not been acceptable, and it cannot be ignored, swept under the rug, or brushed aside by saying, “Well, Bob Malm is no longer here,” or “Well, we don’t behave that way any more,” or “We are all fallible humans.”
  2. The depth and breadth of problems at the church far transcend anything clergy can handle without the help of outside professionals. Thinking that Michael Guy or Jason Roberson can deal with these issues — either individually, collectively, or even with behind-the-scenes help — is a recipe for failure.
  3. There is much damage that cannot be undone. Abuse by clergy, whether sexual, financial, or in this case spiritual, often is irreparable. The same is true for congregational misconduct. Just like jumping headfirst into an empty swimming pool will cause harm that at best may be partially repairable, so too can the harm caused by Grace’s past actions be only partially repaired. The national denomination knows this, having said, “A poorly handled [case of clergy misconduct] can cause unnecessary – and often irreparable – harm to both relationships and reputations of all parties involved. The church has a responsibility to remediate any unnecessary costs, both relational and financial. Consistent and quality upfront training can greatly assist in this regard. More harm to the church can flow from the mismanagement of a claim than from the misconduct itself.”
  4. It is only by telling the truth about its past conduct that Grace Episcopal Alexandria, the clergy perjury parish, ever start to move towards wholeness. As long as it refuses/avoids doing so, it cannot and will not heal. There is no alternative.
To answer Jason’s question, “Who do you say that I am?,” I say that Grace Church is a place where it’s okay to commit perjury, to drag the dying into court, to call other Christians “domestic terrorists,” to defame others, to urge others to commit suicide, and to force innocent people out of church. But other than that, it’s a great church!

Friday, August 21, 2020

Great Article on The Wartburg Watch

Grace Episcopal Alexandria

There’s a great article today on my buddy Dee’s blog, The Wartburg Watch, in which Providence Presbyterian, a PCA church, tries to excommunicate a former member because it didn’t like his Facebook posts. In other words, it tries to pull a Bob Malm.

Of course, had the church in question truly aspired to live up to perjuring priest Bob Malm’s lofty ethical standards, it would have claimed that it felt threatened by his posts, adding something to the effect that his recent activities were an escalation and invoking “domestic terrorism.”

Where is perjuring priest Bob Malm when the church needs him?

Check out Dee’s post at http://thewartburgwatch.com/2020/08/19/providence-presbyterian-church-pca-excommunicated-a-former-member-from-the-entire-church-of-jesus-christ-for-contumacy/

BTW, despite some recent health issues, Dee plans to testify when my lawsuit against perjuring priest Bob Malm goes to trial. Fun times.


Thursday, August 20, 2020

Grace Episcopal Alexandria and Conflict: A Study in Failure

Grace Episcopal Church


When an Episcopal church initiates a search for a new rector, one of the things it typically does is to complete an OTM profile. OTM stands for Office of Transition Ministry, and the latter maintains an online database for candidates, located at www.otmportfolio.com.


While we can explore some of the challenges inhere in the church’s current deployment system in future posts, and there are many, for now I want to focus on a specific issue, which is the question asked in OTM parish profiles about conflict. Here, for your reference, is a screen cap.


This is an important question, for all faith communities experience conflict. Handled well, conflict can be an engine for growth and change. Handled poorly, conflict has been the undoing of many churches.

Before we go further, let’s acknowledge a reality: Most churches are bad at conflict. And most clergy are conflict avoidant.

That said, even with those disclaimers, Grace Church is a disaster when it comes to conflict. Or, as one parish employee puts it: “I would never belong to your church. And it’s because of the way people talk to each other. And it goes right to the top. And I’ll tell you right now: He’ll never say anything about it. And because he engages in a certain amount of it himself, he shows people it’s okay.”

Before you ask yes, that person expressly was referring to perjuring priest Bob Malm. In fact, when I foolishly disagreed, the response was, “You’d have to prove it by me.”

As all know, I eventually had to eat my words.

But more importantly, it needs to be shared that Grace has a long track record of inappropriate responses to conflict, ranging from avoiding dealing with it, to encouraging it, to trying to use conflict as a way to control others. Indeed, perjuring priest Bob Malm often encouraged conflict, playing people one against another. Sometimes, he did so overtly. Other times, it was more covert, taking the form of ugly omments, like referring to Jan Spence as an “asshole,” and Lisa Doelp as “like a little spy.” Of course, the lesson from this is that if the rector can do it, so can you.

Perjuring priest Bob Malm also had a curious idea, which is that people should solve their problems directly. But in cases involving bullying, which happens far too often at Grace Church, by definition one party has more real or perceived power than the other. Thus, it is almost impossible for the bully and the bullied to negotiate, for they do not occupy an even playing field. It’s also worth noting that he did not take his own advice, for perjuring priest Bob Malm tried to pull both the diocese and the courts into our conflict, with disastrous results that continue to this day.

Of course, in cases of conflict by church staff, and by parishioners, it’s profoundly foolish to ignore the issue, as perjuring priest Bob Malm did for virtually his entire tenure. In this day and age, of precipitously declining church attendance, it’s far too easy for folks to walk and simply never come back. Yet Bob was so convinced that he and Grace Church were special that he felt comfortable trying to force others out of church. And he fought tooth and nail to avoid dealing with inappropriate by church staff, which tells us something right there.

On a related note, Grace Church also has an ugly record of toxic responses to conflict, including:
  • Sugarland Chiow’s inflammatory courtroom pleadings and fake places, fake events, and even fake hashtags
  • Bob Malm’s perjury
  • The many times parishioners have flipped me the one-gun salute to Jesus
  • The lies from Lisa Medley, Leslie Malm, and others
  • A college-aged parishioner urging me to commit suicide
  • Trying to drag a dying woman into court
  • Kelly Motormouth Gable’s defamation
But even more disturbing than the conduct itself is the fact that parishioners see nothing wrong with this sort of conduct. Truly, behavior that should have no role in a church and shocking transgressions of even the most basic standards of ethical conduct.

Of course, it goes further: The Episcopal Diocese of Virginia has said in writing that it will only get involved if perjuring priest Bob Malm is brought up on criminal charges. Nor is the diocese prepared to support a priest in charge; it wants to treat Grace as just another transition. Thus, Grace Episcopal Alexandria is profoundly dysfunctional, as is the diocese itself, for there is zero recognition of its own toxicity.

Nor are the diocese and parish prepared to accept accountability. Indeed, even now they are trying to defend their conduct in court, which demonstrates the fact that they believe their conduct is defensible.

It is not. Any priest considering applying for the rector position at Grace Church indeed is foolish to deliberately expose herself to such profoundly inappropriate normative behavior in a place that purports to be a church. I’d also add that I’d be prepared to bet that the parish soft-pedaled its answer to the question about conflict; I just don’t see the church having the integrity to admit that it is a place where it’s okay, for example, to urge others to commit suicide.

Or, to answer the OTM question, Grace Church doesn’t address conflict. It simply engages in it. And it has learned nothing from its experiences.

More on Organizational Narcissism and Grace Episcopal Alexandria

Grace Episcopal Alexandria

In previous posts, I’ve written about my belief that Grace Episcopal Alexandria is a toxic family system that suffers from organizational narcissism.

But what is the connection between narcissistic clergy and narcissistic churches? How does one lead to another?

Experts agree that narcissistic clergy typically lead to narcissistic churches. That’s because narcissistic clergy instinctively build organizations that ultimately serve to protect them, while providing unwavering supplies of adulation and support. Per author and church consultant Peter Steiner, this implicates a variety of behaviors on the part of the narcissist, including:
  • Rage if he experiences shame, for shame exposes his true self.
  • An inordinate need for praise in order to feel important.
  • The feeling of entitlement to special treatment.
  • The immense need for continual feedback of how important she is.
  • The feeling of superiority and its reinforcement from others.
  • Strong reaction to rejection and disapproval, sometimes with intense rage.
  • The lack of the capacity to mourn, a defense against depression.
  • Calculating and conniving behavior to “maintain” supplies of continuous adulation.
  • An impaired capacity for commitment.
  • No capacity for self-focus or self-examination.
To this list, I’d add an 11th factor, which is a loose connection with reality, and an ability to make up “facts” on the fly, as needed.

Not surprisingly, when a church integrates these behaviors into its family systems, it eventually ceases to be a church. As pastor Tony Foglio writes, “A narcissistic church is not a church at all; it is a religious club. Maybe a clear answer for both the narcissist and the narcissistic church is a renewed commitment to Jesus’ great commandment: “‘You shall love the LORD your God with all your heart, with all your soul, and with all your mind.’ This is the first and great commandment. And the second is like it: ‘You shall love your neighbor as yourself.’ On these two commandments hang all the Law and the Prophets” (Matthew 22:36-40)”

Does any of this sound familiar?

If it does, the following from Epiclesis.org may be useful: https://www.epiclesis.org/wp-content/uploads/2015/05/Narcissism-in-the-Pulpit.pdf

Wednesday, August 19, 2020

Check it Out: Perjuring Priest Petition Has More Signers Than Diocese Has Sunday Worshippers

It’s official: My petition now has more signers than the diocese has in Average Sunday Attendance, or ASA, pre-COVID.

ASA is drawn from official church statistics as published by the national church for 2018. Data for 2019 should be released on or about September 12 and will show further declines for The Episcopal Church.

No surprise there when the denomination is okay with clergy perjury so long as there are no criminal charges.

ASA:

Grace Episcopal Alexandria









Petition:

Grace Episcopal Alexandria

Tuesday, August 18, 2020

What Kind of Priest Will Grace Get?


The wife of a prominent local clergyperson, and friend of mine, once shared with me some wisdom derived from almost 50 years of serving different churches. Her comment: “There are two types of clergy: Ones who want to serve you, and ones who want you to serve them.”

Perjuring priest Bob Malm clearly was the latter. To my knowledge, Bob never once turned up at the food pantry, helped at the homeless shelter, or led by example at the hypothermia shelter. 

It was this approach that I believe led perjuring priest Bob Malm to some of his uglier decisions, like his pushing for a costly personal residence. Or his perjury. Or his decision to try to force people out of the parish. 

It’s also this approach that led to Grace’s decline, for people do not want to subsidize the cushy lifestyle of a feckless priest like Bob Malm. Folks work plenty hard trying to make it in Northern VA without supporting perjuring priest Bob Malm’s month at the beach every summer—particularly when Bob won’t do even basic aspects of his job, like ensuring accurate financial reports, or supervising staff.

That begs the question: What would it be like to have a priest who was actually engaged? Who led by example? Who was honest and trustworthy? Who was a person of faith, versus profession?

Only Grace can answer that question.

Sunday, August 16, 2020

Transition Process Proves Neither Grace Church Nor the Diocese Get It

Grace Episcopal Alexandria

While it’s hardly news to many, the reality is that neither Grace Episcopal, the clergy perjury parish, nor the Episcopal Diocese of Virginia, understand the depth or breadth of the problems at the church. Confirmation of this paradigm can be seen in the current approach to clergy transition, which is fundamentally flawed.

Specifically, in its transition process the church is pursuing a rector, while disregarding a better approach, which is for a priest in charge (PIC).

So what is a priest in charge, and why should Grace consider one?

A priest in charge is a priest retained on contract, typically for a three-year period. As such, she has tenure only during the contractual period, unlike a rector, who is (at least on paper) there for keeps.

Typically, a PIC is chosen when there’s been a long stay by the prior incumbent. Other reasons include:
  • A prior ministry ended in conflict
  • When misconduct has occurred
  • When there is a need for strategic planning
  • When there is a need to clarify mission
  • When there is a need to build financial capacity
  • Other issues as determined by the parish and the diocese.
In such cases, a consultant is retained and helps the PIC enter into a period of prayer, listening, healing, planning, pastoral care, and more.

In Grace’s case, it’s clear to any rational actor that things are a hot mess. Indeed, every one of the criteria above apply.  But the diocese takes the approach of “see no evil, hear no evil, speak no evil,” as it tries to cover up perjuring priest Bob Malm’s misconduct, and by extension that of Kelly Gable, Sugarland Chiow, and others. The parish, on the other hand, has lost perspective due to its narcissistic organizational characteristics.Thus, neither has any clue what it’s doing, nor do they have any interest in the feedback of others.

The problem of course is that ignoring these issues doesn’t make them go away. Indeed, it’s a basic principle of change management that conflict ignored is conflict multiplied. Perjuring priest Bob Malm spent 30 years not only ignoring conflict, but in many cases fomenting it with his childish games, petty maneuvering and self-serving conduct. (Just look at the financial disaster of perjuring priest Bob Malm’s $1.2 million personal residence if you need an example. Truly cringeworthy.) Additionally, he pointed attention within Grace at himself, not God. As a result, Grace is not only toxic, but its values are profoundly skewed.

There’s ample evidence of these effects of these issues. These include:
  • Plummeting attendance
  • Sharply declining number of pledging units
  • Repeated situations in which people have left the parish due to conflict
Indeed, these factors alone should be cause for profound concern.

Yet in almost every case members of the parish either ignore these factors, blame them on others, lie and deny that the issues exist, or shoot the messenger. Yet at its most basic this is a church in which it’s okay to drag a dying woman into court, for the rector to commit perjury, and for college-aged parishioners to urge others to commit suicide. Indeed, one has only to read perjuring priest Bob Malm’s venomous, lying emails, or Sugarland Chiow’s inflammatory rhetoric, to realize just how bad things are at Grace. But parishioners simply don’t want to go there. Or, as Robin Hammeal-Urban puts it, “If it can’t be conceived it can’t be perceived.”

It’s also important to keep in mind that contrary to Lisa Medley and other lying nitwits in the parish, I am far from the only person who’s run into these issues:
  • One former church employee described the place as having an “evil spirit.” 
  • Another college student abruptly walked out and transferred to St. Peter’s in the Woods after a bad experience in the choir. 
  • Numerous persons in the altar guild have come to tears over behavior there. Anne Caputo and others are aware of the bullying that goes on there.
  • John Cunningham left over misconduct. 
  • Mike, my husband, was forced out by perjuring priest Bob Malm just 16 months after being received into the denomination.
  • Kyle Babin experienced bullying and hateful conduct, both by staff and by parishioners.
  • Outside Episcopal clergy, who have tactfully described the parish as having “a lot of work to do.”
To his credit, Michael Guy has been willing to bring these issues up, albeit in general terms. But it takes more than a few sermons and articles in Grace Notes to undo 30 years of perjuring priest Bob Malm. Moreover, the diocese’s efforts to ignore Bob’s antics by saying it will only get involved if criminal charges are filed have done a profound disservice to the church, for it has forced our conflict into the courts, most notably those of popular opinion and the Alexandria Circuit Court. In that regard, it likely will be another 2-3 years before the lawsuits wind their way through the courts. And I will continue to share the truth of my experiences with Bob Malm ad infinitum. Thus, things will not be getting better any time soon, and parishioners and diocesan staff alike are just plain dumb if they think I am going to back down when someone goes after my mother and Mike.

Both the church and the diocese are profoundly foolish not to get a PIC, then map out a plan towards healing and wholeness. Without those steps, the parish will remain rudderless, adrift, declining, and clueless about the path to a better future. Moreover, it will continue with the same conflict, ugly rhetoric, and un-Christian conduct that led to its precipitous decline in the first place. In short, the parish is at an inflection point, and it can make the decision to move towards health and wholeness, or it can make the decision to slide ever further into existential crisis.

For more information on the role of a priest-in-charge, visit the Diocese of Connecticut website. There is also a good document in PDF on the Diocese of Newark’s site.

An excellent example of the work of a priest-in-charge can be found here.

Perjuring Priest Bob Malm Preaches on the Subject of Reconciliation


Grace Episcopal Alexandria
Although most churches are experiencing dwindling attendance at their streamed services, it’s worth tuning into perjuring priest Bob Malm’s sermon from this Sunday, hosted on Vimeo. Why? Because his hypocrisy is hilarious, as he gasses on about forgiveness and reconciliation.

Highlights of perjuring priest Bob Malm’s laughable sermon are when he talks about the importance of listening before you speak, and how our parents taught us this. Having seen firsthand multiple instances of Bob’s narcissistic rages, which in one case occurred without anything being said by the the other party, that’s pretty rich.

Then there’s his bit drawn from the Sermon on the Mount, in which Jesus tells us that if our sibling has something against us, we are to first to be reconciled to her, then to offer our gift at the altar. Coming from someone who refused my written settlement offer from 2016, which asked only that he leave us alone, that’s laughable. Of course, we’re now five years into our conflict, and still going at it, hammer and tongs.

Also of note is perjuring priest Bob Malm’s bit about respecting the other person. Somehow, I don’t think that includes bearing false witness, including falsely claiming that my mother or someone claiming to be her contacted him repeatedly to set up appointments, only to no-show. Nor does it include trying to drag a dying woman, incontinent, dependent on oxygen, and receiving palliative care, into court.

In short, to understand perjuring priest Bob Malm’s ministry one has to look at is his actions, not his words. When we do look at his actions, we see the reality, which is that beneath the fine words there is zero substance.

BTW, a far better sermon, more germane to the mess that is Grace Episcopal, the clergy perjury parish, is Michael Guy’s, in which he talks about Jesus’ admonition that it is what we say that defiles us, for it comes from the heart. This is the sort of reminder that folks at Grace need, which is the way they talk to and about each other is wrong. Find Michael’s sermon here.

Second Invite: Time for Perjuring Priest Bob Malm and Kelly Motormouth Gable to Put Up or Shut Up

Grace Episcopal Alexandria

Saturday, August 15, 2020

This Pledge Season, It’s Time to Defund Grace, the Clergy Perjury Parish

Grace Episcopal Alexandria

With the fall pledge season fast approaching, parishioners at Grace Episcopal, the clergy perjury parish, have some hard decisions to make. Medical experts, for example, predict that this fall will be truly ugly when the present pandemic overlays the annual influenza season, with soaring death counts and dwindling hospital capacity. The result may well be further job losses and financial turmoil, which in turn may disincentivize giving to the parish.

But there are other factors that members should consider as well as they contemplate pledging. In addition to the enormous expenses of operating a pretty but empty set in the form of the church building — an annual cost of more than $150.000 — there is the grim reality of the church’s hypocrisy, organizational narcissism, and downright evil behavior.

Over the years, members of the parish have recited the baptismal covenant. replete with its promise to respect the dignity of every human being, hundreds of times. But that promise flies in the face of myriad forms of misconduct within the parish, including:
  1. Bob Malm’s decision, tacitly approved by the vestry, to force Mike out of the church.
  2. Bob Malm’s perjury.
  3. The church’s efforts to subpoena a dying woman, my mother, in violation of the law.
  4. Bob Malm’s multiple lies.
  5. Bob Malm’s defamation.
  6. Kelly Gable’s defamation.
  7. The childish and hateful antics of Lisa Medley and Alison Campbell.
  8. Sugarland Chiow’s multiple courtroom fabrications, his inflammatory and hateful rhetoric, and his treatment of our conflict as a personal vendetta
  9. The church’s illegal concealment of evidence damaging to its case.
  10. The remarks, almost certainly by a member of Lisa Medley’s family, urging me to commit suicide.

Nor have we seen any move towards accountability. Indeed, five years into our conflict, the parish is still trying to justify its actions in court. Meanwhile, parish leaders such as Elizabeth Legere cannot turn a blind eye to perjuring priest Bob Malm’s lies, for they have firsthand knowledge that he lied, in writing, to the bishop.

Things are no better at the diocese, where bishop Susan Goff and the rest of the fat cats turn a knowing blind eye to Bob Malm’s perjury. This has gone on since 2015, so there is scant reason to think that the diocese will ever approach the matter with the integrity of an open mind. And it’s a safe bet that long ago the diocese, acting with its attorneys, verified that neither Mom, nor someone pretending to be her, set up even a single appointment with perjuring priest Bob Malm.

Of course, like any good narcissist, the parish is friendly, for that’s part of a narcissist’s modus operandi. But right behind the scenes, things get ugly, and folks see no disconnect between their conduct and their professed beliefs. Indeed, the view of folks like Sugarland Chiow is that the ends justify the means, and if the matter is brought up, they compartmentalize, or brush things off by claiming that they are “fallible humans.” What they won’t do is take responsibility.

Nor is it possible to support the parish and turn a blind eye to these issues. Just as one cannot pay dues to the KKK while disclaiming its views, neither can one provide financial support to Grace while ignoring its outrageous, ugly, evil behavior.

It’s interesting, too. Perjuring priest Bob Malm likes to think he’s special, and there’s a big chunk of Grace Church, the clergy perjury parish, that would agree. But when it comes to this conflict, Bob and others trot out the whole routine of, “Look what Bonetti did,” coveniently forgetting that clergy are, per the canons, supposed to be held to a higher standard. Moreover, one of the most basic notions when parsing clergy misconduct is simple: Due to the imbalance of perceived power, clergy are always responsible for maintaining boundaries. Always. And that starts with their own behavior. In other words, in a situation such as this, I never occupy the role of an equal to Bob.

Perjuring priest Bob Malm knows this and has consistently abused the disparity in perceived power. But much like the way systemic racism relies on our collective refusal to acknowledge and address prejudice. so too can the parish and Bob Malm engage in misconduct only if members turn a blind eye.

So, this pledge season, there are two ways to encourage Grace Church and its “leadership” to reform. One is to use your feet to walk away — which doesn’t matter much, with services still being virtual. The other is to defund the church and its misconduct until it formally and publicly renounces its bad behavior. This would, of neccessity involve truth telling, for otherwise Grace Church the clergy perjury parish will never change.

In short, it’s time to defund Grace.

Annual Parochial Report Results Due Soon, Results Expected to Show Further Decline

Front 2011 to 2018, Grace Church shed more than 31% of its average Sunday
attendance. The upcoming results from the 2019 annual parochial report
are expected to show further declines.
One of the oldest traditions of The Episcopal Church is the annual parochial report. Submitted annually, the report documents the state of the church, focusing on key metrics such as average Sunday attendance (ASA) and giving.

In recent years, the results for both the denomination as a whole and Grace Church have not been good. Overall, The Episcopal Church has dropped below 2 million members, and the rate of decline has accelerated. Even so, giving has increased for the denomination, as older members provide additional resources to shore up what looks more and more like a dying church.

A similar pattern prevails at Grace Church. Attendance declined precipitiously following Bob’s accident in 2014, never fully recovering. Anecdotal evidence suggests that the much of this was due to the childish bickering, bullying, and mobbing that took place during Bob’s extensive leave of absence.

Further abrupt declines in attendance hit when when Bob started trying to pursue me and Mom in the courts with his claims of “domestic terrorism.” This was accompanied by the ugly rhetoric coming from Leslie Malm, Lisa Medley, and others, which undoubtedly was not helped by the decision of the vestry to lie to the parish with its claims that Mike and I left on our own.

Similarly, the number of pledging units at Grace Church collapsed during this time, dropping from 324 in 2011 to less than 200 in 2020.

Even so, total plate and pledge has been relatively steady, albeit not keeping up with inflation. hovering right around $890,000 over the past few years. Indeed, total income climbed in during the past year due to the one-time income from the school of funds for replacement of the HVAC.

Results from perjuring priest Bob Malm’s last year at Grace, 2019, should be publicly available from the national church by September 15. My belief is that the continuing conflict within the parish, the efforts by the church to simply ignore the conflict and its other problems, and perjuring priest Bob Malm’s departure will all result in further declines. Next year’s report will undoubtedly reveal further sharp declines, exacerbated by the pandemic, the deaths of several long-time parishioners, and the ongoing litigation at the church.

I’ll post details as soon as they are available.

Perjuring Priest Petition Passes 21,000 Signers

Grace Episcopal Alexandria

Even as lawyers try to defend the conduct of perjuring priest Bob Malm and Grace Episcopal, the clergy perjury parish, our petition demanding that the diocese conduct a full, fair, and impartial investigation of perjuring priest Bob Malm and his conduct continues to garner signatures from around the world.

Earlier today, the petition passed 21,000 signatures, representing more than the average Sunday attendance for the entire Episcopal Diocese of Virginia. Yet despite signatures from every corner of the globe, there’s still no sign that Susan Goff and the other fake Christians real Christians of the diocese take clergy perjury seriously. Indeed, their modus operandi remains “no arrest, no problem.” They’ll litigate to the ends of the earth to retain ownership of a bunch of crappy old church buildings that are spectacularly energy inefficient, poorly suited to the realities of the modern church, and ridiculously expensive to operate, but they won’t lift a finger when it comes to addressing illegal behavior by Bob Malm.

Of course, as long as the Episcopal Diocese of Virginia refuses to act with integrity, I am going to continue to call it and its members out. That will be the case whether the conflict goes on for another day or another decade. So don’t think for a minute I’ll be giving up any time soon.

If nothing else, given the current rate of decline of The Episcopal Church, I can outlast it.

Thursday, August 13, 2020

Check it Out: Leslie Malm Falsely Claims Settlement Proposal is Somehow a Court Order

Just when we thought life on Planet Malm couldn’t get an weirder, we get news on the legal front that  takes weird to a whole new level.

In her plea of the Statute of Limitations, filed in response to my lawsuit against her for defamation, Leslie claims that the settlement proposal proferred by the church and perjuring priest Bob Malm somehow magically became part of the protection from abuse order. It did not, and the proposal has no legally binding effect upon the parties.

The reality is that I rejected the church’s settlement proposal on the spot and did not offer a counter-proposal. My reasons for doing so:

  1. I did not wish to incentivize or reward perjuring priest Bob Malm’s lies, perjury, and misrepresentations.
  2. The settlement offer contained a confidentiality provision. Church abuse experts regard such provisions as themselves inherently abusive, for they prohibit victims of abuse from sharing their experiences and warning others. In the past several years, the Catholic church has seen such provisions knocked down in the courts and legislatures repeatedly.
  3. The settlement offer was the antithesis of Christian conduct and included zero provisions for accountability on the part of perjuring priest Bob Malm or the parish.
  4. Perjuring priest Bob Malm, as we have seen in his defamatory email to Bishop Shannon (including his outright lie about the timing of my arrival at Grace Church), like many at Grace Church, engages in much of his manipulation behind the scenes. Thus, the settlement proposal’s requirements for the church were illusory, for it would have only addressed public disparagement.

Grace Episcopal Alexandria
Grace Episcopal Alexandria
Grace Episcopal Alexandria



Don’t Be a Kelly

Grace Episcopal Alexandria


Wednesday, August 12, 2020

Legal Update: Motion for Reconsideration in Pennsylvania Case


Grace Episcopal Alexandria

A few days ago, I received notice that the Pennsylvania court dismissed the case against perjuring priest Bob Malm without prejudice, meaning that the decision has no preclusive effect. While the court’s decision does not explain its reasoning, based on the oral arguments and the nature of the decision itself, I believe the court concluded that Mom’s written assignment of rights, made shortly before her death, was excludable as hearsay.

Assuming that is an accurate conclusion, the court’s decision was in error, for it is well-settled that written contracts, verbal contracts, contractual language and assignments of rights are not hearsay. Instead, they are independent acts that do not go to the truth or falsity of another matter. As such, they are evaluated on their own, and in the context of surrounding circumstances.

In the instant case, it is undisputed that Mom assigned all her legal rights as against perjuring priest Bob Malm, Grace Episcopal Church and the Episcopal Diocese of Virginia to me in writing prior to her death. She knew death was imminent, and she knew that litigation against perjuring priest Bob Malm and related parties was only weeks away. Thus, there should be no doubt that she effectuated a transfer of these rights to me—the only person for whom they would have value—prior to her death.

A copy of my motion for reconsideration is posted below. If this is unsuccessful, my plan is to bring suit in the Court of Common Pleas.

Protests Set to Increase This Fall

Over the past few months, I’ve only protested a few times. Reasons for this include respect for the lockdown. Plus the move to virtual services at Grace brings most church activity online—a forum in which I already have a robust presence.

That said, with the advent of cooler weather, it’s time to resume picketing in front of the church and at major intersections in Alexandria. If nothing else, it’s good practice for when the next rector arrives!

With that in mind, I’ve added additional signage per the below. A nice reminder of the currents that swirl right beneath the friendly facade of Grace Episcopal, the clergy perjury parish!

Grace Episcopal Alexandria

Tuesday, August 11, 2020

BREAKING: More Pleadings Filed in the Leslie Malm Defamation Case

Grace Episcopal Alexandria

Here is Leslie Malm’s response to my memo opposing her plea of the statute of limitations:
 

And here is my response to her pleadings:
 

Oral arguments are set for the morning of August 26.