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Catholics do not give a divine status to Mary and the saints.

For one, as said above, hearing multitudes of prayer is a prerogative, privilege and attribute only ascribed to almighty God, and is a mark of the Divinity of Christ, who alone is the mediator btwn man and God the Father, and ever lives to do so. And by Him believers have DIRECT access into the holy of holies. (Heb. 4:19; 7:25; 10:19) You cannot extrapolate support from this from praying to others hear on earth.

In addition,

Thinking of souls above what is written. (cf. 1Cor. 4:6)

It should be kept in mind that my objection is not to Mary being honored as the holy chosen vessel to bring forth Christ, or even to allowing Gn. 3:15 to refer to Mary, but to the excess ascriptions, appellations, exaltation, and adoration (and the manner of exegesis behind it), ascribed to the Catholic Mary, whether officially or by Catholics (with implicit sanction of authority), and which uniqueness and exaltation parallels that of Christ:

For in the the Catholic quest to almost deify Mary, it is taught by Catholics*,

as Christ was sinless, so Mary was;
as the Lord remained a virgin, so Mary;
as Christ was called the Son of God, indicating ontological oneness, so Mary is called the Mother of God (which easily infers the same, and is not the language of Scripture);
as the emphasis is upon Christ as the Creator through whom God (the Father) made all things, including Mary, so it is emphasized that uniquely “to her, Jesus owes His Precious Blood,” shed for the salvation of mankind, (the logic behind which can lead back to Eve);
as Catholics (adding error to error) believe Christ gave His actual flesh and blood to be eaten, so it is emphasized that Mary gave Him this, being fashioned out of Mary's pure blood and even being “kneaded with the admixture of her virginal milk,” so that she can say, "Come and eat my bread, drink the wine I have prepared" (Prov. 9:5);
as Scripture declares that Christ suffered for our sins, so Mary is said to have done so also;
as Christ saves us from the condemnation and death resulting from the fault of Adam, so it is taught that man was condemned through the fault of Eve, the root of death, but that we are saved through the merits of Mary; who was the source of life for everyone.
as the Lord was bodily ascended into Heaven, so Mary also was;
as Christ is given all power in heaven and in earth, so Mary is “surpassing in power all the angels and saints in Heaven.”
as Christ is the King of the saints and over all kings, (Rv. 15:3; 17:14; 19:16) so Mary is made Queen of Heaven and the greatest saint, and that “Next to God, she deserves the highest praise;”
as the Father made Christ Lord over all things, so Mary is enthroned (all other believers have to wait for their crowns) and exalted by the Lord as Queen over all things;
as Christ is highly exalted above all under the Father, so Mary is declared to be the greatest saint of all, and as having a certain equality with the Heavenly Father;
as Christ ever liveth to make intercession for the saints, so is Mary said to do so;
as all things come from the Father through the Son, so Mary is made to be the dispenser of all grace;
as Christ is given all power on Heaven and on earth, Mary is said to have (showing some restraint) “almost unlimited power;”
as no man comes to the Father but through the Son, so it is taught that no one can come to the Son except through Mary in Heaven;
and as the Lord called souls to come to Him to be given life and salvation, so (in misappropriation of the words of Scripture) it is said of Mary, “He that shall find me shall find life, and shall have salvation from the Lord;” “that through her are obtained every hope, every grace, and all salvation. For this is His will, that we obtain everything through Mary.”
And as Christ is given many titles of honor, so Mary also is, except that she is honored by Catholics with more titles than they give to the Lord Himself!

Mary was a holy, virtuous instrument of God, but of whom Scripture says relatively little, while holy fear ought to restrain ascribing positions, honor, glory and powers to a mortal that God has not revealed as given to them, and or are only revealed as being possessed by God Himself. But like as the Israelites made an instrument of God an object of worship, (Num. 21:8,9; 2Kg. 18:4) Catholics have magnified Mary far beyond what is written and warranted and even allowed, based on what is in Scripture.

In addition, 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, for Scripture provides no example of any believer praying to anyone in Heaven by the Lord, and reveals that doing otherwise was a practice of pagans, including to the “Queen of Heaven.” (Jer. 44:17,18,19,25). The Catholic Encyclopedia admits 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) Yet, as expected, it imagines this practice came from the apostles and NT church, but which never exampled or instructed it, and instead showed that the believer has immediate access to God in the Divine Christ, (Heb. 10:19), who is the all sufficient and immediate intercessor between God (the Father) and man. (Heb. 2:17,18; 4:15,16) To the glory of God