Byzantines Demand Eucharistic Adoration
The mind boggles when Orthodox who (rightly) encourage the faithful to venerate icons, feel the presence of God through them, attend liturgy on feast days dedicated to icons, and even make pilgrimages to miraculous icons, then imply worshipping the True Body and Blood of Christ already reserved on the altar is somehow unseemly.
Popular devotion at the Great Entrance found a more willing protagonist in Symeon than it had in [St. Nicholas] Cabasilas. He holds that veneration of the gifts is perfectly justified, since they are already images of the Body and Blood of Christ, comparable to, though greater than, icons. They are, as St. Basil called them, antitypes of the Body and Blood of Christ, and have already been offered to become the Body and Blood. Symeon reckons worse than iconoclasts those who criticize such veneration as idolatry. He encourages the veneration even of holy vessels which are empty, "for they all partake of sanctification, the holy gifts being offered in sacrifice in them." Perhaps Symeon was deliberately trying to correct what he considered Cabasilas' mistaken caution. But his use of the word antitype is significant, for in the anaphora of St. Basil it is used of the consecrated gifts. Symeon here reflects the view by now deeply ingrained in Orthodox eucharistic piety, that a certain holiness attaches to the bread and wine from the time of their preparation in the prothesis. This is in fact implied in the prayers said during the proskomidia, and by the ceremonial surrounding both that rite and the Great Entrance. The Orthodox Liturgy (St. Vladimir's Seminary Press, 1996) p. 169.Apparently St. Nicholas Cabasilas also believed veneration of the sanctified gifts was appropriate, as during the Presanctified Liturgy (p. 163).
Clearly, if veneration of unsanctified gifts is appropriate Orthodox piety, then it borders on blasphemy to deny the same reverence to Christ's Body and Blood, truly present in the consecrated Eucharist.
This is made more clear by context: parishes began reserving Communion to take to the sick. With the Church's high view of the Eucharist, this reservation took place in a sufficiently ornate tabernacle. As all church buildings -- whether Orthodox, Roman, or Protestant -- were until recently left unlocked for the benefit of respective parish faithful, if one piously paused to pray and noticed upon the altar was...God Himself...one might appropriately feel reverence, even if the elements had originally been reserved for consumption rather than adoration.