1 Corinthians 11:6

For if the woman be not covered, let her also be shorn: but if it be a shame for a woman to be shorn or shaven, let her be covered. (KJV)

Then: Paul resorts to the common everyday culture to reiterate his main desire -- worship must give honor to God. Probably using Islamic practices today, Baker (p. 161) conjectures and explains a possible problem. Women were used to wearing nothing on their heads at home, but now the whole church was coming to worhip there. Hayes (p. 185) discusses Roman/Greek clothing styles in which women never wore veils, but they did wear their hair bound. Women who left their hair loose may have been considered to be "loose" (prostitutes) with lifestyles normally set up to honor temple gods and goddesses. Adding to the confusion was women's new liberty in Christ. Someone needed to give guidance.

Now: Believers keep looking for the principle in the verse. They sense Paul's sarcasm that, of course, women don't want to be bald. Any who deal with the effects of cancer treatment suffer thereby. They also know that western culture no longer uses head coverings as a means of identifying an individual's morality. It is easy to see Paul's greater teaching about shame; however, the principle is difficult to find - especially since verse eleven begins with "nevertheless" and seems to reverse all that he just said.

Extra source: Cornerstone Biblical Commentary 1 Corinthians (William Baker), 2 Corinthians (Ralph Martin & Carl Toney), ed. by Philip Comfort. Carol Stream: Tyndale House Publishers, c2006.
First Corinthians by Richard B. Hayes (John Knox Press, 1997) on line at http://books.google.com/books?id=M_PC0PAs3VYC&dq=1+Corinthians+and+Richard+B.+Hays&printsec=frontcover&source=in&hl=en&ei=2oPcStDCIIvf8Aaq0Ki3BQ&sa=X&oi=book_result&ct=result&resnum=11&ved=0CCMQ6AEwCg#v=onepage&q=1%20Corinthians%20and%20Richard%20B.%20Hays&f=false

1 Corinthians 11:5

But every woman that prayeth or prophesieth with her head uncovered dishonoureth her head: for that is even all one as if she were shaven (KJV)

Then: The verse follows, parallels and contrasts with the directions to men. Paul states that women need their heads covered in order to honor Christ. That action also signifies recognition of both their identity and their creation as being different from that of men (Baker, p. 160). On the other hand, like men, as women pray and prophesy aloud, Paul still requires a seemly, calm order which brings honor to the Lord. Perhaps another unstated reason was to avoid offending non-believers; however, some archaeological studies show that it was not common practice in Paul's time for women to have heads covered in public. If true, Paul's direction to men who commonly covered their heads in pagan worship or Paul's direction to women who normally did not cover their heads would make a significant statement of "This is different" to non-believers.

Now: The verse is usually interpreted to mean that women can only pray silently when men are present. They are allowed to pray aloud or prophesy when men are not present. The head covering requirement enforces the existence of an authoritarian domination and one-way submission. In traditional venues, church members assume that the Lord's message (prophesy means more than foretelling events) can be clarified by women to women, but not women to men. A strict reading of this verse states that women should never pray or prophesy with uncovered heads. Actually, the corrollary prohibitions that women should not ever speak in church or teach men come from other verses. The implications cause women to feel that they have diminished value in the kingdom of God. The feelings parallel the hopelessness present in rigid caste societies.

Extra source: Cornerstone Biblical Commentary 1 Corinthians (William Baker), 2 Corinthians (Ralph Martin & Carl Toney), ed. by Philip Comfort. Carol Stream: Tyndale House Publishers, c2006.

1 Corinthians 11:4

Every man praying or prophesying, having his head covered, dishonoureth his head (KJV)

Then: Looking first towards the male, Paul brings up the question of "What should you wear to church?" Paul believed any Corinthian male wearing a cloth covering on his head during a worship service would be perceived as bringing dishonor to Christ and to the Lord. Men had to wear them at other times; non-believers would not be offended by seeing men wearing head cloths outside temples or other places of worship. Contrarily though, in the pagan temples men's heads were covered. Of significance to commentators also is Paul's specific words, "praying or prophesying." These acts of worship are often audible and, if not performed decorously, can be extremely disruptive (Baker, p. 160) to another's worship experience.

Now: Today it makes no difference whether it is church or not, men customarily remove hats when inside a building. Worship and honor do not apply. A major question does remain regarding dishonor. How does the practice of having a covered head dishonor the Lord when, in actuality, dishonor before the Lord stems from disobedience, lack of gratitude, and ignorance as to the identity and existence of the Creator? Baker (p. 160) refers to a question of male/female identity in the worship of God. Paul seems to teach that when bowing before the Lord, a male should reflect that the process of creation was different for the male and for the female. The opposite appearance of wearing or not wearing head coverings is a way to mirror and symbolize the Lord's work in creation.

Extra source: Cornerstone Biblical Commentary 1 Corinthians (William Baker), 2 Corinthians (Ralph Martin & Carl Toney), ed. by Philip Comfort. Carol Stream: Tyndale House Publishers, c2006.

Interim

Trying to discuss the meanings and applications of these coming verses in context, as they have been understood across the ages and current understandings makes me want to be an ostrich. What do they mean for women? Should they decide for themselves or just say that it means what a husband- or pastor or culture or government - says it means?

I don't expect Paul meant to cause so much trouble for women. He was not telling women that because God created women first, their acceptance in heaven hinged on the husband's or guardian's will. If the man was cut off, so were they. I'm with Thistelton (p.799). In chapters eleven through fourteen Paul was teaching the Corinthians about order in a worship service. He was presenting practical applications of everything covered in chapters eight to ten.

It also makes sense that Christians living with non-believers had to avoid being offensive. Paul taught them to circumvent and prevent as many inpenetrable barriers to non-believers accepting the gospel as possible. In the church itself, how much the attitudes towards women were cultural and how much they stemmed from Christ is another unknown factor. (The higher teaching is that before God men and women are equally accepted and personally responsible for their individual actions.) Interestingly Augustus and Claudius unknowingly headed that way for they modified Roman law regarding guardianship of freedwomen and freeborn women (Thiselton, p.802). Certainly laws granting equal treatment of men and women evolve slowly.

If "headship" has the restricted meaning of "boss" and Paul delineates a chain of command, then many of Christ's (and Paul's) other teachings are belied. "Thy kingdom come on earth" will never happen. The principles of "There is neither Jew nor Greek, bond nor free, male nor female" has meaning only in heaven. All distinctions of the law are still in effect. None of what Paul says about being submissive to one another is useful except to men who happen to be on the same cultural plane. That's the bottom line of the trouble: Are women free to be followers of Christ or are they an extension of the headship of particular men? That's why I'd rather be an ostrich running fifty miles per hour in the other direction.

Extra source: The First Epistle to the Corinthians: a commentary on the Greek text by Anthony C. Thiselton (Authentic Media, c2000) online at http://books.google.com/books?id=IHG_DNLpmroC&dq=1st+Corinthian+commentaries&printsec=frontcover&source=in&hl=en&ei=W9fQSpC1GILplAfHiumoCg&sa=X&oi=book_result&ct=result&resnum=11&ved=0CB8Q6AEwCg#v=onepage&q=&f=false

1 Corinthians 11:3

But I would have you know, that the head of every man is Christ; and the head of the woman is the man; and the head of Christ is God (KJV)

Then: Corinthians probably had an easier time understanding both Paul's intent when writing these words and the following sections of his letter. They knew the questions that they had asked and were expecting answers to them. Since everything that follows deals with behavior during worship services, the verse must have related to that. Wallace observes that the Corinthians seemed to be confused about diversity and unity. They practiced diversity in times when they needed unity (or identity), and they practiced unity when they should have looked for diversity. This verse brings everyone together, identified as the Lord's creation and unified in worshipping him.

Now: Modern-day minds are conditioned to understand the word "head" in only one way. It means "boss" or "dictator," and sometimes "tyrant." But there are other meanings for the word "head" and they have priority here. Christ is the apex or crown, the one who is loved and worshipped. And above him is God. We all praise, worship and give glory to the Creator, the one who is the source of our being - just as the source (head) of a river is an underground spring (Magness class notes). Thanksgiving and praise for him who made us is a duty and a joy. The sense of peace which comes from sitting before him has no equal in our lives. Saying that "head" means "boss" is to misunderstand Paul's presentation because women should not worship men.

Extra source: 1 Corinthians: Introduction, Argument, and Outline by Daniel B. Wallace. Online at http://bible.org/seriespage/1-corinthians-introduction-argument-and-outline

1 Corinthians 11:2

Now I praise you, brethren, that ye remember me in all things, and keep the ordinances, as I delivered them to you (KJV)

Then: Corinthians reading could tell something changed. Paul just told them to be like him, and thereby be like Christ. Now he is praising them. Welcome relief - but something's coming.

Now: Praise is always an encourager. We know the person talking to us approves of what we do and believes we are on the right track. It opens our minds to knowing that hope of success lies ahead. As we respond to Paul and pass his teachings along, we also need to pass along an attitude of seeing others as Christ sees them. In the Lord's eyes no one is a lost cause, perhaps a lost sheep, but somewhere deep inside burns the hope of knowing God, of loving and being loved. May we study Paul and follow his examples.

1 Corinthians 11:1

Be ye followers of me, even as I also am of Christ (KJV)

Then: The final crux of Paul's teaching and advice to the Corinthians is not a "Do as I say and not as I do" argument. Paul advises them to do what he does -- follow him because he follows Christ. To have this advice along with their memories of what Paul did when he was with them provides a clear path to being useful workers in the body. Baker (p. 154) draws upon Thiselton (p.796) to state that Paul believed all his own suffering corresponded to the sufferings of Christ. Thinking of this, surely the Corinthians were humbled.

Now: Most members of the body of Christ are oblivious to the good of the whole. Believers focus on personal growth and sometimes the care of close friends because "That's what you are supposed to do." They rarely consider the salvation and spiritual growth of others, let alone the spiritual condition of the entire church. A church is judged on what can be gained from it, not what its needs are. Then too, sometimes spiritual needs are recognized and counterbalanced with feelings of inadequacies. "How can I be an evangelist?" The problems are both a product of a culture used to letting the minister do it all and a culture which advertises "You need a break," "Be good to yourself," or "Take care of Number One." In addition to occasional philosophical presentations, the church needs Paul's example.(At the same time churches with trained professional staffs overlook the value and fail to call upon the talents of individual church members. But then, that's another issue.)

Extra source: Cornerstone Biblical Commentary 1 Corinthians (William Baker), 2 Corinthians (Ralph Martin & Carl Toney), ed. by Philip Comfort. Carol Stream: Tyndale House Publishers, c2006.
The First Epistle to the Corinthians: a commentary on the Greek text by Anthony C. Thiselton (Authentic Media, c2000) online at http://books.google.com/books?id=IHG_DNLpmroC&dq=1st+Corinthian+commentaries&printsec=frontcover&source=in&hl=en&ei=W9fQSpC1GILplAfHiumoCg&sa=X&oi=book_result&ct=result&resnum=11&ved=0CB8Q6AEwCg#v=onepage&q=&f=false