Nowhere in Scripture do we see any believers engaging in prayer to created beings in Heaven (PTCBIH), or instructed to do so, despite the Spirit inspiring the recording of over 200 prayers by believers, and despite this being a most basic practice, and despite there always being plenty of created beings to pray to, and occasions for it since the Fall. Yet the only prayers or offerings in Scripture to anyone else in the spiritual world is by pagans, including to the only Queen of Heaven see therein. (Jeremiah 44:15-19)
As for the word that thou hast spoken unto us in the name of the Lord, we will not hearken unto thee. But we will certainly do whatsoever thing goeth forth out of our own mouth, to burn incense unto the queen of heaven, and to pour out drink offerings unto her, as we have done, we, and our fathers, our kings, and our princes... (Jeremiah 44:16-17 (http://www.freerepublic.com/focus/religion/3739006/bible/jeremiah/44:16-17/))
And 1 Timothy 2:5 states that “For *there is* one God, and one mediator between God and men, the man Christ Jesus,” and by Him believers have “boldness to enter into the holiest by the blood of Jesus. (Hebrews 10:19) Who is the all sufficient and immediate intercessor between God (the Father) and man. (Heb. 2:17 (http://biblia.com/bible/kjv1900/Heb.%202.17),18 (http://biblia.com/bible/kjv1900/Heb%202.18); 4:15 (http://biblia.com/bible/kjv1900/Heb%204.15),16 (http://biblia.com/bible/kjv1900/Heb%204.16)) To the glory of God Otherwise we would die if we tried to enter the holiest. (cf. Leviticus 16:2)
Moreover, 1 Corinthians 3:21 states, “Therefore let no man glory in men/mortals," and 1 Corinthians 4:6 states that ye might learn in us "not to think of men/mortals above that which is written.” Although this is in the context of sectarianism due to Corinthians elevating particular leaders above that which is written in Scripture, the principle applies to elevating Mary above that which is written.
Note that many Catholic Marian attributions much parallel even that of Christ
One would have a hard time in Bible times explaining kneeling before a statue and praising the entity it represented in the unseen world, beseeching such for Heavenly help, and making offerings to them, and giving glory and titles and ascribing supernatural attributes to such which are never given in Scripture to created beings (except to false gods), including having the uniquely Divine power glory to hear and respond to virtually infinite numbers of prayers individually addressed to them.
Moses, put down those rocks! I was only engaging in hyper dulia, not adoring her. Can't you tell the difference?
Which manner of "adulation" could constitute worship in Scripture , yet Catholics imagine that by playing word games then they can avoid crossing the invisible line between mere "veneration" and worship.
Although (technically) Mary is not to be worshiped in the same sense that God is worshiped, yet the distinctions between devotion to Mary and the worship of God are quite fine, and much due to the psychological appeal of a heavenly mother (especially among those for whom Scripture is not supreme), then the historical practice of Catholics has been to exalt Mary above that which is written. As the Catholic Encyclopedia states, "By the sixteenth century, as evidenced by the spiritual struggles of the Reformers, the image of Mary had largely eclipsed the centrality of Jesus Christ in the life of believers." (Robert C. Broderick, ed., The Catholic Encyclopedia, revised and updated; NY: Thomas Nelson Publishers, 1987, pp.32,33)
The practice of praying to departed saints and Mary was one that developed, helped by pagan influences.
As the Catholic Encyclopedia states, "By the sixteenth century, as evidenced by the spiritual struggles of the Reformers, the image of Mary had largely eclipsed the centrality of Jesus Christ in the life of believers." (Robert C. Broderick, ed., The Catholic Encyclopedia, revised and updated; NY: Thomas Nelson Publishers, 1987, pp.32,33)
The Catholic Encyclopedia also speculates that a further reinforcement of Marian devotion,
was derived from the cult of the angels, which, while pre-Christian in its origin, was heartily embraced by the faithful of the sub-Apostolic age. It seems to have been only as a sequel of some such development that men turned to implore the intercession of the Blessed Virgin. This at least is the common opinion among scholars, though it would perhaps be dangerous to speak too positively. Evidence regarding the popular practice of the early centuries is almost entirely lacking...,” (Catholic Encyclopedia > Devotion to the Blessed Virgin Mary)