First, there is the smaller original continuum consisting of the ACC, APCK, and UEC. They are all derived more or less directly from the body consitituted and defined by the Affirmation of St Louis and the following Dallas Synod. There exists full communion between these three jurisdictions, so that they may now be effectively considered one church in sacramental terms. Their doctrinal position may be descibed as philo-Orthodox, due to their united formal embrace of Scripture as interpreted by Holy Tradition, including the Creeds, Seven Sacraments, Seven Ecumenical Councils and, in general, the consensus of East and West.
Second, there is the numerically larger new continuum consisting of the APA, REC, AMiA, Lambeth Communion's African and other "conservative" Churches, CANA, FiF, TAC, etc. This grouping is the result of more recent re-alignments within and departures from the Lambeth Communion. (However, some of them also have a strong connection to the original Continuers, especially the ACC-Canada in the TAC, for example.) These bodies make up a continuum not because they are all in full communion with each other, but because they make up a chain of mediate communion, with every body connected to at least one of the others in some sort of intercommunion relationship. Too, they cover a broader range of theological positions and so may be described as comprehensive if considered over this whole continuum. This doctrinal continuum goes from anglopapist to Calvinist, with some ordaining priestesses, but some not.
At the moment the first Continuum sees itself as necessarily distinct from the second one and every church in it, due to the latter's apparent doctrinal and sacramental ambiguity. It feels that the best and most Catholic way to bring people out of heterodoxy is to present a clear witness and a clear choice to them, declaring that intercommunion with and/or official incorporation in formally heretical churches is not permissible.
Those who are doctrinally very close to the first continuum, while being in the second one, such as the TAC, perceive their intercommunion with particular orthodox bishops and others who remain in heterodox jurisdictions or communions as a charitable act of pastoral economy and hope to gradually wean them away completely. They also hope, I think, that re-alignment and rethinking will continue throughout the second continuum so that there will be a gradual evolution of the others towards their position and thus a strengthening and growth of orthodoxy and unity.
Now, while this disunity may be very vexing, it is not necessarily a disaster in the long run. After all, honest, patient, prayerful, thoughtful, and charitable discussion (and experience) may lead to resolution of differences in time, whether one side persuades the other or a synthesis is formulated. This need not be permanent division, so there is no need to panic or demand immediate solutions which ignore real differences. Instead, dialogue on those differences is clearly necessary. It is this the ACC desires.
And, let's face it, the existence of two identifiable continua is closer to unity and more credible than the appearance of an atomised, multiplicitous and incomprehensible "alphabet soup" of jurisdictions. So, let's accentuate the positive and over time maybe even eliminate the negative!