Pope Pius XII speaks of adoration:
130. The Sacred Councils teach that it is the Church’s tradition right from the beginning, to worship “with the same adoration the Word Incarnate as well as His own flesh,”[Second Council of Constantinople, Anath, de trib. Capit., can. 9; compare Council of Ephesus, Anath. Cyrill, can 8. Cf. Council of Trent, Sess. 13, can. 6; Pius VI Constitution Auctorem fidei, n. 61] and St. Augustine asserts that, “No one eats that flesh, without first adoring it,” while he adds that “not only do we not commit a sin by adoring it, but that we do sin by not adoring it.”[Cf. Enarr in Ps. 98:9]
The pope suggests it was doctrine first, then devotion:
131. It is on this doctrinal basis that the cult of adoring the Eucharist was founded and gradually developed as something distinct from the sacrifice of the Mass.
It seems more likely that adoration emerged among the laity, and later, the Magisterium developed the doctrine to describe and support it. There’s nothing wrong with that: the Holy Spirit moves in ordinary people as well as in the supernatural sacramental abilities of the clergy.
The reservation of the sacred species for the sick and those in danger of death introduced the praiseworthy custom of adoring the blessed Sacrament which is reserved in our churches. This practice of adoration, in fact, is based on strong and solid reasons. For the Eucharist is at once a sacrifice and a sacrament; but it differs from the other sacraments in this that it not only produces grace, but contains in a permanent manner the Author of grace Himself. When, therefore, the Church bids us adore Christ hidden behind the eucharistic veils and pray to Him for spiritual and temporal favors, of which we ever stand in need, she manifests living faith in her divine Spouse who is present beneath these veils, she professes her gratitude to Him and she enjoys the intimacy of His friendship.