There are no female priests in the One, Holy and Apostolic Church. ÃƒÆ’Ã¢â‚¬Å¡Ãƒâ€š Those who are looking for one in the future are barking up the wrong tree. ÃƒÆ’Ã¢â‚¬Å¡Ãƒâ€š There is not even a social factor to consider here, for in the ancient times when women were considered "inferior" to men, women priests had served pagan gods.
This is a point I have been meaning to bring up for a while. While Hellenistic Jewish and Roman culture did have a comparatively low view of women, in so far as these societies generally
excluded women from direct participation in politics and, with a few exceptions for wealthy nobility, granted women few legal rights per se, it was precisely in the realm of religion and cult practice that women enjoyed considerable leeway.
In fact, it seems that even in Classical Athens, religion was the
means by which women exercised a public -- even political -- role. (Cf. Matthew Dillon's Girls and Women in Classical Greek Religion
). And, of course, Roman law, especially after Augustan's reforms, was much more "liberal" in regards to women, which, combined with Hellenized Roman religious practice, meant that at the time of Christ, St. Paul and even the Fathers of Late Antiquity, there was a tremendous variety of explicitly female religious opportunities, including public cults for men and women and even popular public cults that were only
Especially in the eastern part of the Empire -- where Christianity so flourished -- there were many, many priestesses of a wide variety of cults, and, as always, there were many female practitioners of magic (this last area, unfortunately, is probably one of the few areas in which women in Orthodox countries continue to exercise a leading cultic role).
The point is this: The legal and political rights of women were restricted, but their cultic, religious "rights" were most certainly not. In fact, orthodox Christianity's staunchly male priesthood was one of the ways in which Christianity stood in contrast to the typical cults of the time. Thus, it seems, GiC, that attributing Paul's words, St. John Chrysostom's homilies and the Church's practice to cultural bias may not be the easiest case to make.
1) As I've thought about this, I've remembered a number of passages in Epiphanius of Salamis, Origen, John Chrysostom, Cyril of Alexandria and, I think, Justin Martyr and even Irenaeus that speak strongly against (pagan and heretical) female priests. In the very least it seems this indicates (a) early Christianity's male priesthood as a distinguishing hallmark of its orthodox praxis/morality, and, perhaps, (b) an explanation for why male priesthood was so important to early Christianity (other than the "they degraded women" deal).
2) As others have indicated, what does one do with St. Paul's theology of the family? Is this also "culturally driven"? If the family is the little Church, and the husband is always the spiritual head of the family, how can the spiritual head of the larger family, the parish, not also be taken from one of the already-leading men? (The same questions apply to many, many homilies by St. John Chrysostom, who spoke extensively on the position of women in the Church and family -- not just in the passage from One the Priesthood
that you quoted. Cf. David Ford's book on St. John Chrysostom and women.)