The question of the dignity and the vocation of women is one of the most widely discussed issues in the present era. The church's Magisterial, especially Pope John Paul II, has also shown keen interest in this subjects. It is the duty of the church to give proper orientation to new theological discussions coming up as a result of the social changes. The dignity and vocation of women is one such subject about which the church has her own stand. Surely the church hopes that "the hour is coming, in fact has come, when the vocation of women is being acknowledged in its fullness, the hour in which women acquire in the world an influence and effect and a power never hitherto achieved." Just before Vatican II and after, the church has been showing keen interest in this issue. The effective promotion of the responsibility of women has been one among the maker concerns of the church.

Man - The Crown of Creation
Man is the crown of creation. He, unlike other creatures, is created in the image and likeness of the creator. And this is the basis of human dignity. Through all other creatures are created by God, the creations of man is different form that of other creatures. There is a divine deliberation in the creation of man "let's make man in our image and likeness." Says God before creating man. : God participate more intimately and intensively in this than in earlier creation. More than that the use of the verb Bara in v. 27 receives its fullest significance for that divine creativity which is absolutely analogy. It occurs three times in the one verse to make clear that here the high point and goal has been reached toward which all God's creativity from v.1 was directed." Say Von Rad commenting on the verses 26 and 27. Creation of man is the distinct beginning for man and woman.

Equality of Dignity
The equality in the dignity of man and women lays in the fact that both of them are created b God and not b any other agent. Thorough in the second instance of the creation account she was created from the side of man, man has no role of man in the creation of women. The only active doer is God. So woman as well man is created in the image and likeness of God.
Both of them are equal in the blessing "be fruitful and multiply, and fill the earth and subdue it" (Gen 1:28). The creator entrusts dominion over the earth to man and woman equally. No difference in equality can be seen here. Both are blessed together. The role or woman is not less than that of man in her responsibility as a human being. It is on the basis of this dignity that man and woman owe their dominion over the other creatures of the visible world.
Moreover the image and likeness are not exclusive to the first parents only. The image and likeness of God is passed on to their descendants. The domionion over earth is entrusted to the human race i.e. to all persons, all ma\en and women who derive their dignity and vocation from the common beginning. Man and woman are equally persons since they are created in the image and likeness of a personal God.
The second creation account in Gen 2:18-25 brings forth more truths about the creation of the woman. These two texts are not contradictory. Rather the second one is a help to understand the first one in a better light.
Form the point of view of their humanity man and woman are equal. The woman is another I in the common humanity. She is the helper and it is not something added to womanhood. It is there from the very beginning itself. From the very beginning man and woman are equal persons unlike other created beings.
'Equal' here does not mean exclusive. Man has his own identity and woman, he own. They are not interchangeable. Both are of equal dignity. None is superior or more desirable. Each has to find self-fulfillment in his/her particular way. The woman cannot find fulfillment by dong what the man does nor can the man find fulfillment by doing what the woman does. For the woman what is needed is to be a woman in the full sense of the word and for man to be a man.
 The beginning of man or woman makes no difference. Yet there is difference in the way of realizing their identities. Being a man in the full sense and being a woman in the full sense can not be realized in the same manner. The have their particular ways.In addition to what the Holy Father has elucidated depending on the creation account, there is another idea inherent in the first creation account, which will confirm and strengthen the Holy Father's contention that man and woman are equal and they have their own distinct identities. This is what we can draw out form the difference in the creation accounts of the non-human beings and the human beings.
Beginning from Gen 1:15--25 the biblical author speaks of the creation of the water beings, birds, reptiles and animals. They are all created in their own different kinds. But about the creation of man there is no mention of species difference. Human beings are not created in their different kinds. In the place of special difference in animals there is mention of clear sex difference in humans.It is amazing that the author is silent about the sex difference in other creatures. What could be the reason? Was he unaware of it? It cannot be so. Therefore the only explanation seems to be that he wants to say that the sex difference in man is as important and significant as the species difference in the other creatures. In other words man cannot realize self-fulfillment by imitating woman nor can woman by imitating man. Each has his/ her way of finding self-fulfillment.

Unity of the Two
John Paul II views man and woman not as two different and contradictory realities. They are, in a sense, one reality a "unity of the two" from the very beginning man and woman appears as unity of the two. When man was created he was alone. He felt a lack of fulfillment in his existence. There was the problem of solitude. No creature could supply for this lack of fulfillment.
    It was with the creation of woman that this solitude was overcome. Now, after the creation of woman, man has "a helper fit for him". The word used for helper is 'ever' same as the word used in reference to God when he is qualified as the helper and protector of Israel. from this, it is evident that the position of woman as a helper does not point to her lowly status nor does it mean that woman has no value in herself except as an assistant to man. The real meaning of ezer is that the woman supplies that which the man lacks for his self fulfillment. She makes him stand up as a person. At the same time ezer should not be taken as referring to the superiority of woman over man, because in the next verse it is the man who names the woman. Naming shows authority over the named. So when these two aspects are considered together we discover the equity and complementarily of man and woman. So being the helper isn't just being the assistant; it is matter of being a life companion. In this being one in two, man and woman are united as "one flesh".From this point, we can see marriage as instituted by God form the beginning. "Thus man will leave his father and mother and join with the woman as his wife and they will become one flesh. Marriage is indispensable for the transmission of life to the new generation."Outside this divine plan woman cannot find her fulfillment. It is within the divine plan that she can realize her own personality. Thus woman, who is equal in dignity with man, is related to man and man to woman. God's plan is that man and woman, who are created in the image and likeness of God's as a unity of the two, unite in marriage and transmit the image and likeness to new generations. From the very nature of her creation she is related to man, consequently to marriage and procreation. She, together with man received the divine command, "be fruitful and multiply, and fill the earth and subdue it."
So there is no real or reasonable foundation of justification for a marital relationship between man and man or woman and woman. Such relationships are serious aberrations for the divine plan. It is against their very nature of human beings and contrary to the purpose of the creator.
This unity of the two is also a pointer to the meaning of relationship. Man who is created in the image and likeness of God cannot be alone.
He can exist only as a unity of the two, because he is created in the image and likeness of God who of Father, Son and the Holy Spirit, a triune God. Man can exist only in relation to another human being. It is a relation to another "I". This mutually is not a matter of subduing each other. No one here loses one's identity rather finds it in relation with the other. This aspect of the unity of the two is a prelude to the definitive self-revelation of the triune God, a living community of the Father, Son and the Holy Spirit.
It is the New Testament that sheds more light in this aspect of image and likeness of God. In the Old Testament oneness and unity of God is highlighted. On that aspect of revelation, the statement that man is created in the image and likeness of God means that individual man is like God. But the New Testament revelation of God as Father, Son and the Holy Spirit gives much richer meaning to the truth of being created in the image and likeness of God. it means not only that each of them individually is like God as a rational and free being but also means that man and woman are created as a unity of the two. They are called to live in communion of love and thus bear witness to God, the Triune God who is a loving community. Three persons love each other in the intimate mystery of one divine life. This image and likeness express the unity of the two in a common humanity. this unity of the two is a sign of interpersonal communion and it shows that the creation of man is also marked by a certain likeness to the divine community in which all the three are equal in all respects. In the same way there exists complete equality between man and woman, the husband and wife.This unity of the two expresses the unity of the two in a common humanity. This being together entails certain responsibilities on the part of the persons involved in this unity. they are bound by the ethos based on the fact that man is created in the image and likeness of God and is created as man and woman and has received the blessing," be fruitful and multiply, and fill the earth and subdue it ." the entire ethos related with marriage, family and procreation binds them.

Mutuality of Man and Woman
Man and woman are called from the beginning not only to exist "at the side" or "together", but also called together to exist mutually, "one for the other."
    Help should be given to each other to discover their humanity ever newly and to confirm its whole meaning. Thus the help is not only from the part of woman. It is a mutual help.
    The biblical context enables us to understand this in the sense that the woman must "help" the man and in turn he must help from the very fact of their being
"Human persons," in a certain sense this enables man and woman to discover their humanity. This discovery is an ever new discovery and a discovery of an ever new aspect of their humanity. We can easily understand that, on his fundamental level, it is a question of a help on the part of both, and at the same time a "mutual help" to be human means to be called to interpersonal communication. The text of Geniis 2: 18-25 shows that marriage is the first, and in a sense, fundamental dimension, of the other in interpersonal "communion". There develops in humanity itself, in accordance with God's will, the integration of what is "masculine" and what is "feminine"
    This opens a chance for a self-gift, a chance to be given as a gift to each other, and a sincere gift. It is in this giving oneself to the other that one finds fulfillment to one's own personality. Striving for self realization is characteristics of a person. This self realization is achieved "through a sincere gift of self." the model for this is the community of the Triune God. So to be created in the image and likeness of God means to be called to exist for others and become a gift to others.
    Thus the unity of the two implies the diversity and complementarily of the masculine and the feminine, the man and the woman. Thus we understand this unity and mutuality as being to the other. It is also being a help to the other.

Motherhood
This truth of unity of the two leads also to the truth of motherhood. As we said earlier man and woman cannot "find fully himself or herself except through a sincere gift of self." motherhood is the result of this self gift. The motherhood is the result of the self gift, which is realized in marriage. Man and woman became one flesh in marriage. Man and woman became one flesh in marriage. This demands a self gift of persons. This self gift should be free and open. Here the man cannot be the master of his wife or the woman cannot remain closed within her own instincts. Both these tendencies will distort the real spirit of self gift.
    Both should respect the order, accept the equality in dignity and give completely to the other as a gift. Motherhood should be the fruit of this gift. Motherhood opens to the gift of a new life, a new human being. So motherhood is the openness to a new person. I this conceiving and giving birth to a new human being woman discover herself. These dimensions of womanhood sure not forced upon her by a male dominated society. Rather they are part of her being created in the image and likeness of God. But she is not alone. The man is with her. Since all these come from the fact that they are created as man and woman, both are equal in every level of self realization. The mutuality cannot, in any way be denied. Motherhood is the overflow of their being on a flesh. The self gift does not end with them. It makes them capable of the greatest possible gift. The gift by which they become cooperative with God for giving life to a new human person. "Thus the couples. while giving themselves to one themselves to one another, give not just themselves but also the reality and a living and inseparable synthesis of their being a father and mother." when man and woman become parents they receive a new responsibility of being the visible sign of God's love.
    Yet conjugal life doesn't lose its value of there is no protection. Physical sterility doesn't cause any harm to married life. More than that it can be taken as an opportunity to serve humanity in a different way. They can render services to human persons by adoption of children. Various forms of educational work and assistance to other families and to poor and handicapped children.
    All these of not mean that woman's role is exclusively that of wife and mother. She can also actively participate in public functions. Thus equal dignity and responsibility of man and woman fully justifies her access to public functions. But maternal and family roles should not devalue. They are of primary importance. These roles should not be viewed as hindrances of self-realization. Such attitudes result from sheer-centeredness. For the evolution of society and culture to be fully and truly human all these roles should be combined harmoniously. The role in the family should not be distorted by roles in others fields. The mentality, which honors woman more for their work within the family, must be overcome.

Mary the Model
In Mary motherhood and virginity are combined together. She is mother as well as virgin. Co she can be the model for both a mother and a virgin. She is the woman par excellence. She is the redeemed. But she committed sin and thus caused the fall of humankind. Mary is the witness of the new creation, new Eve mother of all the living. Mary assumes in herself the mystery of the "woman" who's beginning is Eve. It is in connection with the Christ event that Mary assumes this role. Christ is the new Adam. Mary is the full revelation of all that is included in the biblical word "woman".

Conclusion
By listening to Christ, a woman of this age can discover herself and completely safeguard her dignity and vocation. because it is Christ who has given a new meaning to her womanhood and vocation, it is Him that the promise of salvation comes into realization and in His incarnation we recognize what the reality of redemption means for the dignity of women. Even the adversaries of Christ admit without hesitation that he was a promoter of women's true dignity and of the vocation corresponding to their dignity. Those women who were keeled by Jesus accompanied him. They rendered service to the kingdom. "Jesus of Nazareth confirms this dignity, recalls it, renews it, and makes it a part of the Gospel and of the redemption for which he is sent into the world." the church also encourages women to contribute needs the help of women in her " evangelization" the church needs the "prophetic voice" of women to enable contemporary man to meet the Risen lord, the living one. John Paul OO exhorts women to be the missionaries of the Gospel of life. It is real challenge of the present time. Life is not values. Feminist is not respected: children are not regarded as gifts of God. New life is viewed as a new burden, especially in families. A utilitarian mentally tries to eliminate life, which is not useful for selfish achievements. In such a situation women can proclaim that life is gift from God and so it should be accepted with love. Life is mystery, which must be approached with a religious sense and grateful wonder. A woman can do this since she is related to and sensitive to life in a better way.
    There is a need to create a new culture of humanity and society. Modern ideologies fail to support the effort to build a society mindful of man's dignity and vocation. Women must be aware of the dangers caused by the new ideologies. They should be able to distinguish between good and evil. A lot of commitment from the part of women is needed for attaining this goal and wish of the Pope. Women must be wise enough to recognize the new ideologies. Which scar the real image of womanhood, and not to accept them? They must be committed to this age should be aware of their dignity and role in this world. She should have a clear idea about her identity and ways to realize it completely. She should be courageous enough to accept her responsibilities. This is a 'prophetic' role of feminist, the specific originally of woman, precisely as God desired her.