It cannot be spoken of in monolithic terms. REC and MDAS still operate more or less autonomously whenever it suits them to do so. Thus, it is best to approach the question on a diocesan level. To the best of my understanding APA still has an intercommunion agreement with REC that dates to about 2007. MDAS is a wild card because they have been showing a strong inclination to work more closely with the PNCC than other Anglicans. None of the dioceses that have women clergy are going to get the time of day from Continuing Anglicans and they most likely wouldn't ask for it anyway. Also, it is something of a sport for some Continuers to search out the worst examples of liturgical oddity in ACNA and make fun of them - as if we didn't have our own version of the same. Pockets of ACNA are trying to duplicate a Hillsong performance; pockets of the Continuum think they are celebrating the Tridentine Mass in English (perhaps with a smattering of Latin thrown in for flavor; and don't get me started on the guys that swing thuribles around like nunchukas). Oddly, ++Haverland (ACC) still gets an invitation to speak at ACNA events from time to time even though he always gives the same message: we can't work with you as long as you have women clergy. The 2019 BCP is undergoing review in Continuing circles. Some are acknowledging it's not terrible and some want to identify some supposed heresy in every rite of that book. Of particular note is the Canadian climate. To my understanding, what remained of AMiA North of the border folded into ANIC (the ACNA diocese for Canada). The Continuing scene up there has also contracted in the last several years to where TAC has a near monopoly. ANIC is a hot mess without any consistency in liturgical practice. Then there is the case of CANA, which pulled out of ACNA earlier this year (I know the Eastern diocese remained but they were rebranded as: Diocese of the Living Word). They have been in talks with Continuers but the progress has been limited by the generally negative attitude of their overlords in the Church of Nigeria- Anglican Communion to Continuing Anglican churches. One final point worth mentioning: there is a back and forth of clergy between the two groups. There is a segment of Continuing clergy that are always looking for their next jurisdiction. Some of them see that the ACNA has a little money and defect for a paycheck. Some ACNA clergy get sick of the lack of forward progress on any of the problems that existed from the very founding of that confederation and defect to the Continuing churches.
I just sadly learned that my diocese is one of the 5 that ordain women. Well hear is to hoping that we cna change that in the future.
I see a lot of parallels with other denominations here. I was brought up Lutheran on one side of the family and Episcopal on the other, thus kind of making me "Lutherpalian". I see a lot of parallels between what is going on in the Anglican/Continuing Circles and the various Lutheran synods/groups. Theres the more liberal ELCA (comparable to the TEC), the more conservative LCMS or WELC. Then there are the break off groups, mainly from the ELCA, such as the NALC. The main issued that divide, or cause groups to break away seem to be 1) female clergy 2) The various debates around the same sex issue , whether it involves marraige, or ordination. Some are trying to be "relelvant" to the modern culture, while other Lutheran groups are trying to remain loyal to the Augsburg Confession, or in the Anglican world, The 39 Articles.. Not sure how it is amongs other groups (Methodist, Presbyterian) .