The inspiration for Paul's refusal of table fellowship with sinning Christians is in Pharisaism, not in Jesus

"The Pharisees were a Palestinian holiness movement of laymen whose aim was the ritual sanctification of everyday life in the Eretz Israel, such as was required of priests in the sanctuary."

-- Martin Hengel, "The preChristian Paul", in Lieu, J., et alia, THE JEWS AMONG PAGANS AND CHRISTIANS IN THE ROMAN EMPIRE (Routledge, 2013), p. 37.

'"Perisha" (the singular of "Perishaya") denotes "one who separates himself," or keeps away from persons or things impure, in order to attain the degree of holiness and righteousness required in those who would commune with God (comp., for "Perishut" and "Perisha," Tan., Wayeẓe, ed. Buber, p. 21; Abot iii. 13; Soṭah ix. 15; Midr. Teh. xv. 1; Num. R. x. 23; Targ. Gen. xlix. 26).

'The Pharisees formed a league or brotherhood of their own ("ḥaburah"), admitting only those who, in the presence of three members, pledged themselves to the strict observance of Levitical purity, to the avoidance of closer association with the 'Am ha-Areẓ (the ignorant and careless boor), to the scrupulous payment of tithes and other imposts due to the priest, the Levite, and the poor, and to a conscientious regard for vows and for other people's property (Dem. ii. 3; Tosef., Dem. ii. 1). ...

'A true Pharisee observed the same degree of purity in his daily meals as did the priest in the Temple (Tosef., Dem. ii. 2; so did Abraham, according to B. M. 87a), wherefore it was necessary that he should avoid contact with the 'am ha-areẓ (Ḥag. ii. 7).'

-- Jewish Encyclopedia, "Pharisees", 1906.

And it came to pass, as Jesus sat at meat in the house, behold, many publicans and sinners came and sat down with him and his disciples. And when the Pharisees saw it, they said unto his disciples, Why eateth your Master with publicans and sinners? But when Jesus heard that, he said unto them, They that be whole need not a physician, but they that are sick. But go ye and learn what that meaneth, I will have mercy, and not sacrifice: for I am not come to call the righteous, but sinners to repentance.

-- Matthew 9:10ff.

Laying your burden down is not about your angst . . .

. . . it's about all your junk!

"My yoke is easy, my burden light." -- Matthew 11:30

A Vatican II Catholic defends "official splendor and personal austerity"

Here:

The Church is a great Spirit-powered machine for re-divinizing the world; this necessarily involves feeding the poor and making the world more beautiful. ... It is good that the Vatican be splendrous, but it is good that those who live and work in it live and work in spartan style (as Francis does, and as his immediate predecessors did, since the official Papal apartments were also spartan). Against those who would strip our altars and our churches in fits of utilitarian, iconoclastic madness, we must stand athwart. ...  It is incumbent on all of us to practice ascesis and self-mortification; but I would add that it is particularly incumbent on those who have powerful responsibilities to be reminded of their sinful nature, and of their ontological poverty. A bishop should wear liturgical garments of unimaginable splendor–and a hair shirt underneath. His cathedral should be sublime, and his bedroom poor. ... As is always the Catholic Way, we have here a beautiful both/and: official splendor and personal austerity. This should be the way. Sell the apostolic palaces and split the money between art and service to the poor.

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There's your ontological poverty, and then there's your existential poverty, practised by none.

Now when Jesus heard these things, he said unto him, Yet lackest thou one thing: sell all that thou hast, and distribute unto the poor, and thou shalt have treasure in heaven: and come, follow me. -- Luke 18:22

Jesus ate with just about every member of his community, but not so Paul with every member of his

So says the triple tradition about Jesus (Matthew 9:10ff., Mark 2:15ff. and Luke 5:27ff.):

And after these things he went forth, and saw a publican, named Levi, sitting at the receipt of custom: and he said unto him, Follow me. And he left all, rose up, and followed him. And Levi made him a great feast in his own house [a going away party?]: and there was a great company of publicans [tax collectors] and of others that sat down with them. But their scribes and Pharisees murmured against his disciples, saying, Why do ye eat and drink with publicans and sinners? And Jesus answering said unto them, They that are whole need not a physician; but they that are sick. I came not to call the righteous, but sinners to repentance.

Luke 7: 33ff. adds that he ate also with Simon the Pharisee, the setting for the absolution of the harlot who washed Jesus' feet with her tears:

For John the Baptist came neither eating bread nor drinking wine; and ye say, He hath a devil. The Son of man is come eating and drinking; and ye say, Behold a gluttonous man, and a winebibber, a friend of publicans and sinners! But wisdom is justified of all her children. And one of the Pharisees desired him that he would eat with him. And he went into the Pharisee's house, and sat down to meat.

And Luke 14:1ff. puts Jesus in the house of another Pharisee to eat, the setting for his remarkable teaching about divestiture to the poor:

And it came to pass, as he went into the house of one of the chief Pharisees to eat bread on the sabbath day, that they watched him. ... 

So Jesus eats with just about everybody, except perhaps Sadducees.

But here in 1 Corinthians 5:9ff. Paul tells Gentile believers not to eat with fellow believers who openly sin, nor to keep company with them, but to put them out of the Christian community:

I wrote unto you in an epistle not to company with fornicators: Yet not altogether with the fornicators of this world, or with the covetous, or extortioners, or with idolaters; for then must ye needs go out of the world. But now I have written unto you not to keep company, if any man that is called a brother be a fornicator, or covetous, or an idolater, or a railer, or a drunkard, or an extortioner; with such an one no not to eat. For what have I to do to judge them also that are without? do not ye judge them that are within? But them that are without God judgeth. Therefore put away from among yourselves that wicked person.

The love of the church grows cold, gives up on the "dones"

Seen here:

They’ve been the target of evangelistic efforts now and then, but the newer term, “dones,” captures a fact about them that other monikers didn’t: they’re finished — and most likely for good.

“There’s not a whole lot of hope of them coming back,” said Thom Schultz, a Colorado-based blogger and co-author of Why Nobody Wants to Go to Church Anymore. ...

Schultz said churches would be wise to let the “dones” go and focus on fixing the issues that led them to quit in the first place. ...

“We need to look at the people we already have and how we can listen and talk to them and be sure they are not the next ‘dones.’”

The Paulinists compromised Jesus' asceticism

So if we have enough food and clothing, let us be content. -- 1 Timothy 6:8

"That is why I tell you not to worry about everyday life—whether you have enough food and drink, or enough clothes to wear. Isn't life more than food, and your body more than clothing?" -- Matthew 6:25

Why Jesus was a prophet without honor in his own home

And they were offended in him. But Jesus said unto them, A prophet is not without honour, save in his own country, and in his own house. -- Matthew 13:57 (Mark 6:4)

Imagine Jesus the bastard child of Mary taken in by the carpenter as his own son. The carpenter Joseph raises Jesus as his own and presumably trains him to be a carpenter also. Joseph disappears from the record, probably due to early death, so that we never hear of him again in the Gospels in the active sense, beyond the time when Jesus at the age of twelve tarried in the temple according to Luke. Thus Jesus no doubt became the man of the family and its material provider from that point on, which would explain in part why the spiritually precocious child had to wait so long to begin his public ministry as a teacher with pupils. He had a personal obligation of support for his family, which also included training his younger brothers in the trade to take over for him when the time was right.

Jesus turned his back on all this, that is, he repented of his former life, when he left them all and submitted to the baptism of repentance, the baptism of John. In doing so Jesus was demonstrating that he himself was willing to pay the price of discipleship, personal poverty, which he demanded his followers to pay also. "No man can be my disciple who does not say goodbye to everything that he owns."

We can well imagine how this went over with his own family, which found it difficult to accept even if it never caused them to shun him as he now seemed to shun them. The famous scene in Mark 3 where Jesus fails to recognize them as his true mother, sisters and brothers no doubt was confirmation to them that he was indeed "beside himself". You can almost hear some of them saying, "Brother Jesus has gone off the deep end and started a cult!"

But to others from Jesus' hometown not simply the failure to meet his social obligations but his rejection of those obligations in principle was a scandal causing them to be indignant at him, despite his reputation for "success" as a prophet and wonder worker, and now they felt alienated from him. "What if everyone did what he did? How would anyone survive? Those unwilling to work will not get to eat! If any one does not provide for his relatives, and especially for his own family, he has disowned the faith and is worse than an unbeliever!"