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What is assured is that its questions cannot be finally repressed, because the humanity of women cannot finally be repressed.

The future of feminist theology is hopeful, but it is not assured in our generation. 2 The lecture ends on the following note: To integrate feminism with theology and stop doing patriarchal theology, scholars must execute (1) a critique of androcentrism (2) the retrieval of alternate woman-centered traditions and (3) a revision of theological norms and methods so as to define and develop a non-patriarchal and truly feminist theology. Ruether identifies three tasks required of the scholarly community. 1 The bulk of Ruether's lecture is devoted to setting out a program for reforming the academic study of theology. Any theology which assumes itself to be something separate from feminism, treating feminism as a gratuitous, trivial, or extra-curricular concern, is necessarily a patriarchal theology, adversarial to women in general and feminism in particular. For Ruether, that question is just as grotesque as looking for a shared future for Jews and anti-Semites or for white supremacists and Black people. She opened by responding to the title prompt asking whether feminism and theology have a future together.

In 1984, Rosemary Radford Ruether delivered the annual lecture to the American Academy of Religion. When feminist historiography is treated simultaneously in institutional, embodied, and epistemic terms it becomes evident that the way we think about women is part of a high-stakes conflict around the use of the past. Using Critical Race Theory as the best available perspective from which to engage with systems of oppression, I articulate certain revisions which should be made to current efforts towards equality and consider what it would mean to write feminist historiography as counter-narrative or counter-storytelling without that becoming a decorative or extra-curricular practice in the academy. The following essay examines each study within a larger frame of inquiry as to how patriarchy continues to shape both the institutional and embodied orders within which feminist historiography of early Christianity and Late Antiquity takes place. Two recently-published works involved in the representation of women in the Christian past show two contemporary but divergent historiographic modes.

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