The Graf is reported as having said, on Easter Sunday:
"The question of ordination [of women] is a question which clearly can only be clarified by a council. That cannot be decided upon by a pope alone. That is a question too big [than] that it could be decided from the desk of a pope."
Ordinatio sacerdotalis of Pope S John Paul II made clear that the ordination of women to priestly ministries was not something which the Church is able (habet facultatem) to do. He did not discuss whether the Church ought to do it. He made clear that ... like, say, making the Sun revolve around the Moon ... the Church can't do it. However Nice that would be. He made clear also that this is not a matter of Church discipline but of doctrinal principle.
The Graf realises that there is only one way of getting round this. It is by resurrecting an error which Benedict XVI spent decades refuting: "After the Second Vatican Council, the impression arose that the pope really could do anything ... especially if he were acting on the mandate of an ecumenical council".
In fact, as pope Benedict also pointed out, there is another way in which the matter of women's ordination could be even more definitively resolved: by means of an ex cathedra pronouncement of a Roman Pontiff; it rather sounded as if he was looking forward to such a further clarification. Benedict, of course, foresaw an infallible papal statement on the impossibility of such ordination. It sounds as if the Graf, flashing that familiar sickly smile across his face, envisaged a more positive response from the council which he said must inevitably take place.
It is as well to be clear about one thing: according to Vatican I, the infallibility, in limited circumstances, of the Roman Pontiff is just one mode of the exercise of the infallibility of the Church. Any idea that an infallible papal definition could then be reversed or modified by an infallible definition of pope and council combined (or, indeed, vice versa), is contrary to defined dogma.
Long time readers will know that I never discuss the ordination of women. That is because pretty well my entire priestly ministry in the Church of England was overshadowed by the question, and it bores me to tears and a good million miles beyond that. But I am going to offer one more piece, not on the subject itself theologically considered, but on practical things to be aware of if, as seems likely, the Catholic Church is determined to waste long decades tearing itself apart just as the Church of England did with regard to this question. Then I shall go quiet upon this matter again for, say, another half a century.