How does Paul correct covering and communal meal practices?

Paul asks readers to follow him as he follows Christ and praises their remembrance and keeping his delivered ordinances. He states the head relationships: Christ for every man, man for woman, and God for Christ. A man praying or prophesying covered disgraces his head; a woman uncovered likewise disgraces hers, as if shaven. If she will not cover, let her be shorn; if shorn or bald is shameful, let her cover. Man is God’s image and glory, woman man’s glory; woman is of and created for man. The printed annotation explains a power over her head as a veil signifying being under her husband’s power, because angels attend the faithful’s assemblies. Yet neither sex is without the other in the Lord: woman is of man, man by woman, all of God. Paul appeals to their judgment and nature about men’s and women’s hair and says, if someone seems contentious, they and the church have no such custom. No particular Corinthian clothing dispute is narrated.

He does not praise their coming together for worse rather than better. He hears of schisms and believes it in part. Heresies make the approved manifest; the printed annotation attributes them to human pride and perversity, not God’s will or appointment, while saying God draws good from evil by manifesting firm Christians. Their gathering is not now to eat the Lord’s supper. Another annotation identifies this expression here as the primitive charity feasts, whose abuses were more criminal because accompanied by the eucharistic sacrifice and sacrament. Each takes his own supper first: one hungry, another drunk. Paul asks about houses, despising the church and shaming those who have not. The source does not identify the drunk person’s wealth or give a banquet seating arrangement.

Paul received from the Lord and delivered to them the account of Jesus taking bread on the betrayal night, giving thanks, breaking it and saying to take and eat his body, which shall be delivered for them, in his commemoration. After supper the chalice is likewise the new testament in his blood, to drink in his commemoration. Eating this bread and drinking the chalice shows the Lord’s death until he comes. The thanksgiving’s recipient and an added description of final glory are not stated in this span.

Eating the bread or drinking the chalice unworthily incurs guilt of the Lord’s body and blood. The printed translator annotation criticizes substituting and for or, without assigning the translators a motive. The next annotation argues that this guilt and condemnation for not discerning demonstrate real presence even to an unworthy communicant. A person should prove himself and then eat and drink. The printed chalice annotation calls drinking an allowance, not a command, where and when agreeable to church practice and discipline; this qualification must accompany the instruction.

Unworthy eating and drinking brings judgment for not discerning the body. Paul says therefore many are infirm and weak and many sleep; he gives no diagnoses, premature-death ages or individual medical histories. If they judged themselves they would not be judged; when judged they are chastised by the Lord so as not to be condemned with the world. They should wait for each other when gathering to eat. Anyone hungry should eat at home to avoid gathering unto judgment. Paul will set the rest in order when he comes, without enumerating those remaining matters or reporting a completed visit.