Chapter 38: On the Worship of Images and Eucharistic Practices
3. Outward Signs: Christ and God reveal themselves through outward signs, such as the events on Mount Sinai, to Isaiah under the form of a king, in the Ark of the Covenant, and in the Sacraments. Worship is given in these instances.
Augustine advises that while we must not settle our minds on the flesh, we should approach the Godhead. Similarly, I advise that in worship, especially during the Eucharist, we must not dwell on the signs but worship in spirit and truth, focusing on Christ in heaven at the right hand of the Father.
Instruction and Practice of Adoration Due to the entrenched error of transubstantiation, it is perhaps wise to refrain from outward worship, such as prostration or kneeling, until proper instruction can be given. Inward worship can be practiced without danger.
Outward worship is not inherently evil, as many kneel devoutly upon hearing "And the Word was made flesh," yet they do not worship the words but the things signified. Similarly, during the Eucharist, the signs should not be worshipped, but rather that which is signified by them. Nevertheless, in these times, outward adoration may not be suitable unless clarified frequently in sermons.
Chapter 38:
On the Worship of Images and Eucharistic Practices Neither let any man take occasion from my sayings to conclude that it should be lawful to worship either images or pictures, because God and Christ sometimes seem to declare themselves effectively there. For we have
the plain word: "Let us not make unto ourselves images for worship." But regarding the words of the Holy Scripture and the Sacraments, nothing prevents us from adoring during their hearing or receiving because these things are instituted by the word, will, and commandment of God, to provoke us to the service of God, which consists in adoration.
One should not infer from this that the remnants of the Eucharist must be worshipped. For whatsoever strength the signs have, they have it by the Holy Ghost, by the words of the Lord, and by His institution, which things, without the use of the sacrament, are not extant. While we eat and drink, there is a promise. Wherefore, that opinion of consecration was not universal because, in the time of Hesychius (as he himself testifies upon Leviticus), the remnants of the Eucharist were burned. Origen also attests to this in the same book attributed to two authors. Clement, the Bishop of Rome, as evidenced by his decree (de Consecratione, distinct. 2), ordained that the remnants of this sacrament should be eaten by the ecclesiastical persons.
We do not deny that they were sometimes kept, but this was done without adoration and superstitious worship. They were given to children and women to be carried to the sick, as appears from the history of Eusebius
Caesariensis and Jerome. I would not willingly say that receiving these remnants out of the holy congregation and beyond the rite appointed by the Lord was a just communion. However, I grant the sick might have it, provided they repeated the holy words and some faithful men communicated among themselves. For where many do not communicate, the nature of the sacrament is not retained. Christ said: "Take, eat, and drink." The bread is broken, which pertains to distribution. Their canon includes many things, which, unless many communicate, are lies.
Moreover, it is called a supper, a communion, a gathering together, which names do not align with private action. We never read of private masses among the old Fathers.