Attachment of Methyl NLO Surrogate to Ar-COOH or Ar-OH of (2-AP)

supported by human biology (nature) or by the creator. Nature made male and female to be complimentary and interdependent beings of the one human species, such that each is indispensable for the survival of humanity. In terms of importance and indispensability, therefore, all genders are equal; but they may differ in terms of functions. Also in terms of common origin, God created male and female, each to mirror his (God's) image in creation, according to the priestly account of the origin of creation. Jesus Christ himself defended gender equality and reminded people (Mat.

19: 3-10; Gen. 1:27). In the beginning was gender -equality, but inequality was introduced along the line due to the patriarchal quest for power and privileges, and sustained by erroneous interpretations and false ideologies.

Furthermore, other ways the church can fight against these practices is through preaching against it in their sermon. It will help conscientize the people on the evil effects of harmful traditional practices against women in our contemporary society.

The church can also so ahead to take the bull by the horn in order to ensure that these practices are stopped.

The church can also fight against these practices by organizing seminars/workshop in a public places where a good number of people can be seen in their numbers. It can only be in the market place or village square. The most important thing is that such workshop must attract crowd which is the target of the church.

image and likeness of the personal God (Gen. 1:26-26). This equal dignity as person is realized as physical, psychological and ontological complementarily, giving rise to a harmonious of 'uni-duality'. In the course of history, however, women's dignity has often been of the society and even reduced to servitude. They were frequently at disadvantage, excluded from equal educational opportunities, underestimated, ignored and not given credit for their individual contribution (cf. John Paul IPs Letter to Women at the 1995 Beijing Conference).

In effect, the Church identifies with the womenfolk and calls for the realization of real quality and the protection of human quality, as well as availing women of the quality to fully employ their peculiar feminimity, what John Paul prefers to call 'genius of women', in all aspect of the family and social life.

Nevertheless, the Church frowns at the tendency to emphasize the subordination of women in such a manner that women are positioned as adversaries to men; as well as the deliberate down-play of the distinction between men and women, such that their differences are viewed as mere effects of historical and cultural conditioning.

Such tendencies mostly witnessed avowed feminists, coming especially from the West, lead gross individualism that makes them men-haters incapable of permanent partnership with men. • Some shun the privileges of motherhood, and rather advocate for the so-called woman's right-over-body, including the right of abortion and artificial reproduction for women. There is also the case of blind pursuit of artificial male mannerism, the vying for male-fitting jobs, and the resultant denial of femininity, even at the expense of motherhood. It is indeed such erroneous conception of emancipation that ignited the quest for the ordination of women to the priesthood.

Paul II admonished that the secret of making speedy progress in achieving full respect for women and their identity involves more that simply the condemnation of discrimination and injustices, necessarily though this may be. It does not call for antagonism or denial of sexual difference, but rather, active collaboration. He maintained that "woman and man are marked neither by a static and undifferentiated quality nor by irreconcilable and inexorably conflictual difference. Their most natural relationship, which corresponds to the plant of God, is the 'unity of the two', a relational individuality, which enables each to experience their interpersonal and reciprocal relationship as a gift which enriches and which confers responsibility (Letter to Women, no. 8). In other words, womanhood expresses the 'human' as much as manhood does, but in a different and complementary fashion.

The Church has continued to enjoin women to make their impact felt in the life of the Church and in the society at large. They can do this by bringing their femininity to be in all they engage in. in this regard, Mary the Mother of Christ, stands out as a model and the highest expression of the feminine genius'. She realized what responsible womanhood means, and thus put herself at the service of God and humanity by means of her fiat: "I am the handmaid of the Lord . (Lk V38). Thus, she phmged herself into the work of salvation, fully aware that doing the work of God is a privileged position of service.

In line with Mary, women who are mothers should appreciate the nobility of the duty they render to Christ in the Church and the society as chief caretakers of homes and children. The should be able to galvanize their motherly instincts, feminine intuition and added experiences in the nurturing and in the inculcation of good morals and Christian principles in their children. All other women ought to bring such feminine sensitivity and intuitiveness to bear on then respective homes, places of work, the

Church and the society at large. In the same vein, consecrated women, should plunge themselves to the work of salvation of souls and service to humanity in obedience and fidelity, in ready appreciation of a certain diversity

of roles in mankind and in the Church that is in no way prejudicial to women.

Factually, there is no better feminist or emancipation manifesto than that which establishes the irreplaceable role of women in making their peculiar genius evident in the Church and society, without denying the basic gender roles in humankind.

Seen in the light, women would better live above that proclivity of a "cult of victimhood" that usually ignite ill-conceived antagonisms in the name of emancipation struggles. They would then realize that such imaginary "male chauvinism", like the reservation of priestly ordination, solely to men, for instance, do not., hamper in any way women's access to the heart of the Christian life. Other specific ways the Church can fight against these practices include -