Official arguments on this topic - which in recent times has been and remains one of the litmus test issues of Christian churches (an issue which divides institutions, which defines ideologies, which encapsulates positions) - tend to be abstract and resolutely to avoid ad hominem, personalized, individualized evaluations.
Understandably so, since this is one of the hot button topics with potential to generate hatred, resentment and destruction.
But such abstract arguments rapidly become incomprehensible and unconvincing - and unsuitable for making important choices. Indeed, abstraction is a way of reducing the emotional temperature - but carries with it the cost of reducing the relevance and clarity of any conclusion reached. Abstracted debate may be calm and reasonable - but abstract discussions also tend to be interminable and ineffectual.
In practice, we must make judgments as best we can - we have to take sides (because 'not taking sides' on this issue is in fact to take the side of ordination of women to the priesthood).
And since we can perceive people but cannot perceive ideologies (cannot perceive complex webs of abstract principles) - then we do need to judge the individuals (as best we may; knowing that our personal judgment is not the same as divine judgment - yet that we necessarily live and die by our personal judgments).
On that basis, my judgment is that argument in favour of ordination of women to the priesthood is never made by 1. serious real Christians who 2. believe in the reality of the priesthood.
Although the first part covers most of the advocates, the second part is extremely important and neglected; because there are serious real Christians who do not believe in the reality of priesthood - and who are therefore not-against/ or in-favour-of women performing the duties of a pastor.
Especially, some Protestants are of this type - they do not distinguish a priesthood, do not distinguish 'ordination', perhaps do not distinguish 'a church'. For them, Christianity is about individuals, not an organization (not even a divinely-sanctioned organization); and therefore the issue of 'ordination' is merely one of church order, of functionality, of the matter of the expediencies of organizing an implicitly secular institution - and therefore there is room for legitimate disagreement.
But among those serious real Christians who believe in the reality of the priesthood there is unanimity on this issue.
Note: Of course, some specific person may self-identify or strategically present-himself as being a serious real Christian, when judgment suggests that he is not; and that he is instead primarily operating on the basis of some other 'ideology'. Likewise, someone may say that he believes in the reality of the priesthood, but observation suggests that this is untrue. Such falsehoods and errors are not necessarily matters of legalistic or logical 'proof'; but are nonetheless very obvious to common sense and personal experience; and it would be extremely foolish to ignore them. Certainly, such obviously-fake pseudo-exceptions do not refute the above thesis.