My only evidence is in the Lack of evidence for the Theological Arguments.
Could it be because you choose not to see any?
The times where women are prohibited from talking in the Church, Church order and a desire to be free of disturbace are cited, not theological concerns. Furthermore, in the numerous treatises written by the Fathers on the Priesthood, no where do they either address the issue nor present theological elements of the holy Office that would seem to exclude women. [As an aside, does anyone know where the Earliest references to the Argument that 'only Men can be Priests because Christ was a Man' can be found?] This in-spite of the fact that the notion of Priestesses could not have been entirely foreign to them, as Priestesses did serve the Pagan Temples. Then on the Other side of things, I see numerous Cultural reasons why women would not be Ordained. Perhaps there are good theological reasons out there, I just have not come across them.
Did you ever consider that there is so many ways to use Patrology to prove the reasons not to have women priests, and no way to use it to prove othervise. The canon that you are quoting is nothing to do with female priesthood as the texts below will show.
Brother, I really suggest that you research the theme a bit better before making weird (really weird) statements.
You can not be special if you want to be Orthodox. Special people are schismatics. The Church is CATHOLIC because it is according to the whole. We can not find one or two statements and then "discover the hot water". That is not a way to use Patrology. Indeed all the heretics do it that way. That is why they are what they are.
There are very good theological reasons that ARE OUT THERE, so for your benefit also, here are some:
1 Tim 2,
11Let the woman learn in silence with all subjection.
12But I suffer not a woman to teach, nor to usurp authority over the man, but to be in silence.
13For Adam was first formed, then Eve.
14And Adam was not deceived, but the woman being deceived was in the transgression.
1 Cor 14,
34Let your women keep silence in the churches: for it is not permitted unto them to speak; but they are commanded to be under obedience as also saith the law.
35And if they will learn any thing, let them ask their husbands at home: for it is a shame for women to speak in the church.
It is not permitted for a woman to speak in the church [1 Cor 14:34—35], but neither [is it permitted her] . . . to offer, nor to claim to herself a lot in any manly function, not to say sacerdotal office" (Tertulian, The Veiling of Virgins 9 [AD 206]).
For he, God the Lord, Jesus Christ our Teacher, sent us, the twelve [apostles], out to teach the [chosen] people and the pagans. But there were female disciples among us: Mary of Magdala, Mary the daughter of Jacob, and the other Mary; he did not, however, send them out with us to teach the people. For, if it had been necessary that women should teach, then our Teacher would have directed them to instruct along with us" (Didascalia 3:6:1—2 [AD 225]).
Deaconesses have been led astray, since they are not sharers of ordination, are to be reckoned among the Laity. (Canon XIX. Imperial Council of Nicea, First Ecumenical, AD 325).
PRESBYTIDES, as they are called, or female presidents, are not to be appointed in the Church. (Canon XI, Local Council of Laodicea, AD 364).
Epiphanius of Salamis (from Against Heresies ch. 78, onwards[AD 377]).
... In an unlawful and blasphemous ceremony to ordain women, through whom they offer up the sacrifice in the name of Mary. This means that the entire proceeding is godless and sacrilegious, a perversion of the message of the Holy Spirit; in fact, the whole thing is diabolical and a teaching of the impure spirit"
"It is true that in the Church there is an order of deaconesses, but not for being a priestess, nor for any kind of work of administration, but for the sake of the dignity of the female sex, either at the time of baptism or of examining the sick or suffering, so that the naked body of a female may not be seen by men administering sacred rites, but by the deaconess".
"From this bishop [James the Just] and the just-named apostles, the succession of bishops and presbyters [priests] in the house of God have been established. Never was a woman called to these. . . . According to the evidence of Scripture, there were, to be sure, the four daughters of the evangelist Philip, who engaged in prophecy, but they were not priestesses".
"If women were to be charged by God with entering the priesthood or with assuming ecclesiastical office, then in the New Covenant it would have devolved upon no one more than Mary to fulfill a priestly function. She was invested with so great an honor as to be allowed to provide a dwelling in her womb for the heavenly God and King of all things, the Son of God. . . . But he did not find this [the conferring of priesthood on her] good".
St. John Chrysostom
"When one is required to preside over the Church and to be entrusted with the care of so many souls, the whole female sex must retire before the magnitude of the task, and the majority of men also, and we must bring forward those who to a large extent surpass all others and soar as much above them in excellence of spirit as Saul overtopped the whole Hebrew nation in bodily stature" (The Priesthood 2:2 [AD 387]).
The Apostolic Constitutions, AD 400
Appoint, [O Bishop], a deaconess, faithful and holy, for the ministering of women. For sometimes it is not possible to send a deacon into certain houses of women, because of unbelievers. Send a deaconess, because of the thoughts of the petty. A deaconess is of use to us also in many other situations. First of all, in the baptizing of women, a deacon will touch only their forehead with the holy oil, and afterwards the female deacon herself anoints them" (3:16).
"A deaconess does not bless, but neither does she perform anything else that is done by presbyters [priests] and deacons, but she guards the doors and greatly assists the presbyters, for the sake of decorum, when they are baptizing women" (8:28).
"The Quintillians are heretics who give women predominance so that these, too, can be honored with the priesthood among them. They say, namely, that Christ revealed himself . . . to Quintilla and Priscilla [two Montanist prophetesses] in the form of a woman" (Heresies 1:17 [AD 428]).
...he Just chose the Twelve...
As far as I am aware He chose also the seventy, or you have been thought differently to me. (compare Lk ch. X).
Anyway, that will be it. I hope from the Patristic quotes it is clear that no deaconess was ever a priestly rank.
No women was ever Priest.
It is a heresy to ordain women for priests and so on.
I hope this will help.