Virginia bishop Jennifer Brooke-Davidson posted a sermon for Epiphany 3 that, while she clearly didn’t intend that to be the case, is spot on for my conflict with perjuring priest Bob Malm. You can find her sermon here.
Jennifer says this:
Here’s the thing. We have two problems when it comes to truth. The first is the telling of lies. The second is believing that you have the truth, when you don’t. They can be related or not, but both are deadly.
So far, so good.
Jennifer then goes on to discuss the exact behavior we saw from perjuring priest Bob Malm, which is lying by implication and innuendo. She says:
That’s because an incomplete truth, or embroidered truth, is ultimately really an untruth. That is why a witness must swear to tell the truth, the WHOLE truth, and nothing BUT the truth. The fuller picture reveals blind spots, and incorrect assumptions, and ingrained habits in the system, that we can’t otherwise see. It may sting at first, but knowing the truth then sets you free. Just as with medicine or therapy or family dynamics, that is true of reckoning with our heritage in Virginia and across the country, and it is true of every other tension and conflict that roils our society.
That, of course, is exactly what perjuring priest Bob Malm did when he first filed for a protective order. Subsequently, Sugarland Chiow came along with his lies, games, and inflammatory rhetoric. Those include his fake place, Sugarland Texas, his fake church shooting in Sugarland, his lies about how he didn’t know Mom was terminally ill, and even his lies to the court about how I’d never been licensed to practice law. Then we had the other side of Sugarland’s fabrications, which was the concealment of litigation documents.
But neither Sugarland, nor Grace Episcopal, nor the diocese, nor perjuring priest Bob Malm, have the integrity to act on Jennifer’s advice for next steps, which is to tell the truth:
Here in the Diocese of Virginia, some of that information concerns our own history. It’s funny: we all like history when it makes us (or our ancestors) look good (perhaps with a bit of embroidery to dress it up); not so much, when it’s about the less noble parts. But we need to know those things. Otherwise we end up like a person who only tells the good things when giving the doctor a medical history. The embarrassing things that aren’t mentioned fester, hidden, until they pose a lethal threat to the body. But if they are named, aired out, disinfected, or otherwise treated as best we can, health and vibrancy can be restored. It’s true in medicine; it’s true in psychotherapy; and it’s true in history, in sociopolitical narrative, and even in the Church. (Emphasis added.)
That raises the issue: So why don’t the parish, Sugarland, and the diocese tell the truth? (We’ll forget about perjuring priest Bob Malm. I don’t believe him capable of telling the truth.)
The answer, I think, goes back to Jennifer’s original point, which is that they believe they already have the truth. And nothing will induce any of them to re-examine that truth, for doing so would involve admitting that perjuring priest Bob Malm is just that — a perjurer. In other words, the third problem arises when truth is out there, easily found, but folks like Jennifer refuse to look at it.
And so my lawsuits against perjuring priest Bob Malm, St. Gabriel’s, and Grace Episcopal Church will continue. And whether I win or lose, I’m going to continue to tell folks: The Episcopal Church is toxic. Any church that can preach on the importance of truth, even as it refuses to look truth in the eye, is nothing but a bunch of modern-day Scribes and Pharisees.
The sooner the Episcopal Church goes away, the sooner people will be freed to begin looking for the real Jesus of Nazareth. The one who told the truth, who respected others, and who refused to be part of the lies of the ostensibly faithful who surrounded him.