we have no other practice
The term "practice" refers to established customs or traditions within the Christian community. The Greek word "sunētheia" denotes a habitual way of doing things, underscoring the importance of consistency in worship and conduct. Paul is asserting that the practices he describes are not arbitrary but are rooted in the teachings and traditions handed down by the apostles. This highlights the early church's commitment to maintaining a unified approach to worship and doctrine, reflecting the continuity of faith from the apostles to the present.

nor do the churches of God
The phrase "churches of God" refers to the collective body of believers across different regions. The use of "churches" in the plural form indicates that Paul is speaking to a broader audience beyond the Corinthian church, emphasizing that the practices he advocates are universally observed among Christian communities. This underscores the interconnectedness of the early church and the shared commitment to apostolic teachings. The term "churches of God" also reflects the divine ownership and authority over these communities, reminding believers of their identity as part of God's holy assembly.

It may be well to make two general remarks on the scope and bearing of this remarkable passage.

1. As St. Paul taught regarding Slavery (1Corinthians 7:21) that the object of Christianity was not to suddenly efface existing political arrangements, so he teaches here that Christianity did not seek to obliterate these social distinctions which were universally recognised. We know now how mighty an instrument Christ's Religion has been in elevating the social condition of woman, but this has been accomplished by gradually leavening the world with Christian principle, and not by sudden external revolution. The arguments and illustrations which the Apostle here employs have a more abiding and a wider application than the particular case to which he applied them. They have been written "for our learning" as well as for the instruction of those to whom they were originally addressed. And the lesson which they teach us is, that Christianity did not come to unsex woman, but to raise, dignify, and ennoble her as woman--to abolish for ever her real wrongs, but not to yield to a revolutionary clamour for imaginary rights. Old and New Testament alike emphasise the truth that (as has been quaintly and truly said) "woman was not made from man's head to be his ruler, nor from his feet to be his slave, but from his side to be his equal, and from beneath his strong arm to demand his protection."

2. The influence of St. Paul's instruction as to women not uncovering their heads in public worship has lasted long after the necessity for that particular expression of her relationship to man has passed away. While, in succeeding ages, again and again, some have forgotten the principles of the teaching, which are eternal, the particular application of them, which was only temporary, has been continuously and universally observed. Surely this is an illustration and evidence of the Divine Wisdom which withheld the apostolic writers from, as a rule, laying down minute directions for worship, or dogmatic formulas of faith. Men would, in a servile obedience to rules, have soon and completely forgotten the living principles on which they were based. To this day the universal custom in Christian places of worship, of women being covered and men uncovered, and the increasing revolt against the acknowledgment of the subordination of woman to man, of which that practice was originally the avowed symbol, is a striking proof of how the same spirit, which led Jews of old to be scrupulous in their observance of certain external ordinances, while forgetting the weighter matters of which they were to be the outward expression, was not merely a Jewish but a human weakness.