Papers and Chapters by Donovan W Ackley III
Sex and Sacrament: A Queer Liberation Theology of Prayer and Worship (Queer Liberation Theology & Praxis Volume 1), 2021
This excerpt from chapter 9 from Queer Liberation Theology and Praxis Volume 1 (Sex and Sacrament... more This excerpt from chapter 9 from Queer Liberation Theology and Praxis Volume 1 (Sex and Sacrament) explores singing -- especially queer group singing -- as an embodied practice of resistance, resilience, worship, and interconnectedness from both Christian and interfaith liturgical theological perspectives. Listed as one of the top 5 English-language LGBTQ books in religion in 2021 https://qspirit.net/top-lgbtq-christian-books-2021/
Chapter 11. Sex and Sacrament: Loving as nourishing, redemptive communion in Sex and Sacrament: A Queer Liberation Theology of Prayer and Worship. (Queer Liberation Theology & Praxis Volume 1), 2021
Sample chapter (concluding a liberation theology of the body, embracing same-gender loving as sac... more Sample chapter (concluding a liberation theology of the body, embracing same-gender loving as sacramental, as an expression of Divine Creativity, Grace, Love, a means of encountering and expressing communion with the Divine). Donovan Ackley III, Ph.D. (2021) “Chapter 11. Sex and Sacrament: Loving as nourishing, redemptive communion,” Sex and Sacrament: A Queer Liberation Theology of Prayer and Worship. (Queer Liberation Theology & Praxis Volume 1): 310-365. ISBN: 9798598529454. Listed as one of the top 5 English-language LGBTQ books in religion in 2021 https://qspirit.net/top-lgbtq-christian-books-2021/
Now and Then: The Appalachian Magazine 14:4, 1998
Published under my former (married) name "Heather Ann Ackley Bean" as "Kitchens," Now and Then: T... more Published under my former (married) name "Heather Ann Ackley Bean" as "Kitchens," Now and Then: The Appalachian Magazine 14:4 (Spring 1998): 14-18. "The worn pages of an old family cookbook allow a young woman [intersex person assigned female -- I did not then have a diagnosis] to find her place in a long line of women from Appalachian Ohio." Precursor to my book _Women, Music and Faith in Central Appalachia_ and chapter(s) in _Women of the Mountain South_. The last page of recipes and original handwriting in the background are all that remains of that family cookbook, lost among the belongings of my first husband when he died of brain cancer in 2014.
OtherWise 2: Stories of Resistance, 2020
Creation and The Environment: An Anabaptist Perspective on a Sustainable World, 2000
Published under my former (married) name "Heather Ann Ackley Bean" as "Toward an Anabaptist/Menno... more Published under my former (married) name "Heather Ann Ackley Bean" as "Toward an Anabaptist/Mennonite Environmental Ethic," in Creation and The Environment: An Anabaptist Perspective on a Sustainable World. ed. Calvin W. Redekop (Baltimore: Johns Hopkins University, 2000): 183-205. Applying ecofeminist and postcolonial theory to construct and evaluate an environmental ethic from historic Christian peace church folkways, practices and beliefs.
The Nexus: A Cross-Cultural Study in Asian-American Theology and Ministry, 1990
Published under my former name "Heather Ackley," my first publication --"Western Perspectives of ... more Published under my former name "Heather Ackley," my first publication --"Western Perspectives of Women and Tao," The Nexus: A Cross-Cultural Study in Asian-American Theology and Ministry 3 (1990): 78-90, edited by my master's thesis chair Stephen Kim. Several of my professors in Claremont (including Anselm Min) were Korean postcolonial theologians who greatly shaped and guided my development as a young theologian and philosopher of religion. This article critically examines Western bias regarding gender and sexuality in Western writings on Taoist practice and belief.
Process Studies 22.2, 1993
Queer, ecofeminist process sacramental theology published under my former (married) name "Heather... more Queer, ecofeminist process sacramental theology published under my former (married) name "Heather Ann Ackley Bean" as “Eating God: Beyond a Cannibalizing Christology,” Process Studies 22.2 (Summer 1993): 93-106. Also indexed in the Philosopher's Index and Religion One Index.
Wesleyan Theological Journal 34.2, 1999
Engaging adult learners through multimedia and digital means -- at the time a still-controversial... more Engaging adult learners through multimedia and digital means -- at the time a still-controversial topic in academic theology. Published under my former (married) name "Heather Ann Ackley Bean" as “Book Review: Michael Slaughter, Out on the Edge: A Wake-Up Call For Church Leaders on the Edge of the Media Reformation. CD-ROM included. Nashville: Abingdon Press, 1998.” Wesleyan Theological Journal 34.2 (1999): 287-290.
Academic Exchange Quarterly 6:4, 2002
Published under my former name "Heather Ann Ackley" for a quarterly column I wrote on the spiritu... more Published under my former name "Heather Ann Ackley" for a quarterly column I wrote on the spirituality of teaching. This one draws on Ecclesiastes and Hebrew Wisdom for guidance about distance learning and online teaching. “Teaching Mindfully: Chasing After the Wind Online and Off,” Academic Exchange Quarterly 6:4 (Winter 2002): 217-218.
Women, Music and Faith in Central Appalachia, 2001
Chapter 5 from Women, Music and Faith in Central Appalachia, the constructive theological respons... more Chapter 5 from Women, Music and Faith in Central Appalachia, the constructive theological response from a process feminist perspective to theodicy in Central Appalachian and urban Appalachian women's theographia (songs, art, artifacts, journals, letters). Originally published under my then married compound name (pre-transition), Heather Ann Ackley Bean.
Wynkoop Center Resource: Women in Leadership in the Old Testament, 2007
Wesleyan theology of gender equality based on Hebrew scriptures (originally published as "Heather... more Wesleyan theology of gender equality based on Hebrew scriptures (originally published as "Heather Ann Clements"): “Old Testament Women in Public Leadership: Deborah” (Unit 2, Session 2) in Wynkoop Center for Women in Ministry Bible Commentary (Kansas City MO: Nazarene Theological Seminary, 2007): 1-9.
The Mennonite , 2006
Anabaptist theology of pastoral ministry emphasizing servant leadership and egalitarianism. Publi... more Anabaptist theology of pastoral ministry emphasizing servant leadership and egalitarianism. Published as "Heather Ann Ackley" implicitly challenging patriarchal models of pastoral leadership in favor of full gender equality. “Anabaptism and Pastoral Authority” The Mennonite (May 2, 2006): 13-15.
Wesleyan Theological Journal, 2006
Argues for full inclusion of LGBTQI+ Christians on biblical and Wesleyan theological grounds: Pub... more Argues for full inclusion of LGBTQI+ Christians on biblical and Wesleyan theological grounds: Published as “Heather Ann Clements, Ph.D.” in Wesleyan Theological Journal 41.2 (Fall 2006): 200-226.. An earlier version, presented at the Wesleyan Tercentennial Conference, was published as “A constructive Wesleyan theological proposal: Redemption and sanctification of human gender and sexuality” in The Asbury Theological Journal (Spring / Fall 2004): 191-206
Women of the Mountain South: Identity, Work and Activism, Series in Race, Ethnicity and Gender in Appalachia, 2015
Context for "In the Footsteps of Mother Jones, Mothers of the Miners" (2010) and my 2001 book Wom... more Context for "In the Footsteps of Mother Jones, Mothers of the Miners" (2010) and my 2001 book Women, Music and Faith in Central Appalachia. Originally published as “Heath Adam Ackley” as part of “Reflections on the Concept of Place in the Study of Women of the Mountain South: A Roundtable Discussion with the Authors” in Women of the Mountain South: Identity, Work and Activism, Series in Race, Ethnicity and Gender in Appalachia, ed. Connie Park Rice and Marie Tedesco (Athens OH: Ohio University Press, March 2015): 488.
Women of the Mountain South: Identity, Work and Activism, Series in Race, Ethnicity and Gender in Appalachia, 2015
Explores intersections of gender, worker rights, rural land rights, folk religion, and spiritual ... more Explores intersections of gender, worker rights, rural land rights, folk religion, and spiritual / work / protest songs in the work of Appalachian women labor leaders. (Originally published as “Heath Adam Ackley” in Women of the Mountain South: Identity, Work and Activism, Series in Race, Ethnicity and Gender in Appalachia, ed. Connie Park Rice and Marie Tedesco (Athens OH: Ohio University Press, March 2015): 327-349.) This is an update and significant revision of my 2001 book Women, Music and Faith in Central Appalachia, a theology of liberation at the intersection of gender, laboring class, and rural / migrant identities, drawing on women's folk music as theographia.
Christian Century, 2017
Personal narrative of coming out as trans as an experience of spiritual development and faith yet... more Personal narrative of coming out as trans as an experience of spiritual development and faith yet also being excluded from Christian community and ordained Christian ministry as a result. Original published as “Heath Adam Ackley” as part of the article “Trans identity and the life of faith: Nine narratives,” The Christian Century Vol. 134, No. 2 (1/18/2017), 22-27.
Wesleyan Theological Society, 2011
Explores varying interactions between First Peoples in the Georgia colony and John Wesley and his... more Explores varying interactions between First Peoples in the Georgia colony and John Wesley and his Anglican colleagues to meet a need gap in culturally-competent Wesleyan studies / church history to contextualize missionary history and colonialism inclusive of First Nations perspectives and responses. Originally published as “Heather Ann Clements” with co-author Cassandra Shea in Wesleyan Theological Journal 46.2 (Fall 2011): 150-167, expanded from initial presentation as “Shifts in Engagement with First Peoples and Wesley’s Understanding of the Biblical Concept of Perfection.” Co-presenter with Cassandra Shea Esquivel. Wesleyan Theological Society annual meeting, Ethnic Studies section, March 5, 2010.
Wesleyan Theological Journal 45.2, 2010
Wesleyan Theological Journal, 2006
Expanded version of theology of LGBTQI+ inclusion from a Wesleyan theological perspective initial... more Expanded version of theology of LGBTQI+ inclusion from a Wesleyan theological perspective initially presented at Asbury College's Wesleyan Tercentennial Conference, as published in the conference edition of Asbury Theological Journal 2004. This revised, expanded version was published as "Heather A. Clements" in The Wesleyan Theological Journal 41.2 (Fall 2006): 200-226
Manning Up: Transsexual Men on Finding Brotherhood, Family and Themselves, 2014
Personal narrative of faith journey related to coming out as trans, gay, losing wider familiar fa... more Personal narrative of faith journey related to coming out as trans, gay, losing wider familiar faith community, and experiencing peer support / chosen family from within LGBTQI+ community. (“Fearfully and Wonderfully Made,” in Manning Up: Transsexual Men on Finding Brotherhood, Family and Themselves, ed. Mitch Kellaway and Zander Keig (Oakland: Transgress Press, 2014): 167-172.) Published as "H. Adam Ackley"
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Papers and Chapters by Donovan W Ackley III
initially informed both by his view of Christian scriptures and by philosophical rationalism and empiricism, Moravian missiological beliefs and practices began to inform his missiology and theological anthropology.as his relationship with First Peoples in Georgia changed as his mission there did not turn out as he expected. Wesley’s transformed understanding of relating to First Peoples --especially insofar as it is affected by and affects his doctrine of perfection-- still influences Wesleyan denominations today and should be critically examined in light of these historical roots.
Donovan Ackley III/Trans Lifeline
This document shows the resources we crowd-sourced and created as peers working together from November 2014 to June 2018 (when I stepped away / passed the baton after full accreditation and new leadership hires). The process was grassroots community organizing by peers ourselves.
Getting started: Creating the peer crisis intervention training started like a potluck, with various peers sharing the "best of" what we each had expertise in professionally (since all peers have diverse training and work experiences) and had found most useful personally (as peers / survivors).
Building: As we launched the training, we continued to build it by inviting and collecting resources from other peers in each training we had from the very beginning, trusting that the survivors / peers going through the trainings also had professional and personal expertise.
Refining / Fine-tuning / Focusing: To start to create our own specific training resources, I focused on the resources peers had shared that got recommended most often as ones that helped most, filtered out those that more than once got feedback of not as helpful, especially those peers with lived experience of intersectional discrimination(s) had shared was unhelpful or worse for people of color and / or people with disabilities.
Updating: We / I would also replace resources as more trauma-informed and more intersectional (BIPOC-created), more accessible resources were created and shared.
Condensing / Adapting: At the same time, I created Google Slides virtual training slides and a Google Doc (easily edited and shared) user manual on the topics that my colleagues and our learners (all peers) said were most needed -- starting with creating resources we couldn't yet find anywhere else.
Collaborating / Finding mentors: We (I) started by working with people at other orgs (Samaritans, SAMHSA, NCTIC) that were doing sort of similar kinds of work (just not as peers / trans specific) who were willing to work with me. (I turned to people I knew even more similar orgs first that shall remain nameless, but they were not willing to collaborate, so I had to "go where the love is.") I learned from what they were willing to share of their own work, especially when they told me what had worked and what hadn't, what specific challenges they had and what had worked to improve the situation. Especially for the crisis intervention documents and trainings, we leaned into what Black Lives Matter leaders shared with us and what Samaritans had shared as the only national suicide line that does NOT do active rescue.
Contextualizing / Peer-specific: We added what we were learning from our own specific peers (not just our own peer staff but also the learners in the trainings -- without any personal identifying info of course) to focus on specific needs of our community -- specific risks and WHY the specific crisis intervention approaches we used (empathetic listening even without any answers or resources) or avoided (active rescue) were trauma-informed and person-centered for our specific community. So our documents over time became "best of" guides linking to resources we'd learned from to give credit to our mentors (Black Lives Matter) but also could stand alone as a quick guide in a crisis situation.
Prioritizing: I started by creating the most urgently needed resources first, then adding more training modules and topics as things came up and as time went on where we could dive deeper into other important but somewhat less urgent or less widespread topics. For example, we had to develop the crisis call training first, and the trainings on religious trauma and on harm reduction with sex workers were some of the very last I worked on before leaving. Those are very widespread issues in our community among our peers but were somewhat less common than the other training issues we dealt with first.
Ongoing Editing / Peer Collaboration: Another important step in creating these peer trainings that was at the time really unique and especially effective at Trans Lifeline was these were all living documents shared with our whole staff (using that term loosely because many of us were volunteers, but we were basically the core ongoing group developing Trans Lifeline), and we / I was constantly revising the resources based on their feedback (including based on their interactions with other peers and networks) to update, improve, make more accessible and inclusive and relevant, remove things that weren't working well and so on. At one point, we had a volunteer who was a professional graphic designer and reformatted our training documents and slides from her professional expertise -- and yet was also a peer.
Process (like Recovery itself) = Ongoing / long-term, one day at a time: The main takeaway I'd hope to pass on is that a truly collaborative peer training process like this was not quick -- and yet the process of developing these training pieces together was very effective for resilience-building and recovery, not just for the outcomes (the training materials) but for the process itself -- peers working together in a strengths-based, trauma-informed way.