The Nature of the Priesthood

Vatican II explains the priesthood in Presbyterorum Ordinis.  Here's an Antiochan Orthodox explanation of how the priest as an icon of Christ must be male, a point reiterated (and apparently defined as to be definitively held by all the faithful) by Pope John Paul II in Ordinatio Sacerdotalis.

4. Although the teaching that priestly ordination is to be reserved to men alone has been preserved by the constant and universal Tradition of the Church and firmly taught by the Magisterium in its more recent documents, at the present time in some places it is nonetheless considered still open to debate, or the Church's judgment that women are not to be admitted to ordination is considered to have a merely disciplinary force.

Wherefore, in order that all doubt may be removed regarding a matter of great importance, a matter which pertains to the Church's divine constitution itself, in virtue of my ministry of confirming the brethren (cf. Lk 22:32) I declare that the Church has no authority whatsoever to confer priestly ordination on women and that this judgment is to be definitively held by all the Church's faithful...

Manfred Hauke has an in-depth look at the question.  Here's a critique of Hauke's position.

I attempted to respond to this person thusly:  I have very little background in feminist immanentist theology, but it seems like there would be some substantial reasons for criticizing as strong an immanentist position as the  seem to outline, especially when it comes to describing the relationship between God and his creation on the level of sustaining existence.

"God is spirit in the world, the goad and goal of all that exists, and the ground of all being, but God is not dependent on the world for her own existence."

It would seem that God is only spirit in the world when the world is serving its original purpose as a sacramental medium for the transmission of the divine life and love to the creature and for the creature's transmission of their life and love back to God.  But the fall dramatically compromised that--it would seem that the created order only serves as such when God comes in and makes holy or sacred, such as the encounter with Moses at the burning bush or on Sinai.  It is not the normal mode of creation post fall, even though the heavens still proclaim the glory of God.

It would seem that God's immanence can be spoken of truly when it comes to Mary or the Temple, places of the enduring presence of God and an enduring mediation of his life and love into the world.  She, full of grace and the spouse of the Spirit, would have been sustained by God on the level of creation but also full of the Spirit, full of grace, at every point in her life, such that one could speak of encountering God through the sacramental mediation of Mary's body, blood, soul, and personhood.  She could be the model of the sort of immanence which was intended by God from the beginning.

And then the immanence of eschaton, when God shall be all in all, would seem to be the sort of presence of the Holy Spirit to Mary after death and assumption, when she is in glory.  Her life on earth could be seen as a model for the Church as sacramental mediator during the long end of ages, and her glory in heaven could be seen as model of the Church in glory after the apocalypse.

To take a strong immanentist position about the current state of the created order would seem to overlook the deleterious effects of the fall and the disruption of the mediation of life and love through the four relationships (God, neighbor, self, and creation).