hyperdulia

Thus hyperdulia is below latria and above dulia.

The term hyperdulia is used for a special veneration accorded to the Virgin Mary among the saints.

The term dulia is used for saints in general and hyperdulia (below latria) for the Virgin Mary.

The three level hierarchy of latria, hyperdulia and dulia determines the appropriate type of worship and veneration for different situations.

In the case of an image of a saint, the worship would not be latria but rather dulia, while the Blessed Virgin Mary receives hyperdulia.

Catholic theology also includes the term hyperdulia for the type of veneration specifically paid to Mary, mother of Jesus, in Catholic tradition.

Catholics use the term hyperdulia for Marian veneration rather than latria that applies to God and dulia for other saints.

The definition of the three level hierarchy of latria, hyperdulia and dulia goes back to the Second Council of Nicaea in 787.

Roman Catholic Mariology contends that a higher veneration (hyperdulia) is given to Mary than the dulia given to the other saints.

Dulia is the kind of honor given to the communion of saints, with the exception of the Blessed Virgin Mary, who is honored with hyperdulia.

Whereas only God is entitled to receive latria, the saints are offered veneration (dulia), and Mary is offered hyperdulia - the highest possible veneration short of worship.

Catholics offer other degrees of reverence to the Blessed Virgin Mary and to the Saints; these non-sacrificial types of reverence are called hyperdulia and dulia, respectively.

In 787 the Second Council of Nicaea affirmed a three-level hierarchy of latria, hyperdulia and dulia that applies to God, the Virgin Mary and then to the other saints.

Mary, although highly venerated as the first among the Saints, is never viewed on an equal status with God (cf. hyperdulia vs. latria), rather she is viewed as a Mediatrix and Co-Redemptrix.

The worship of whatever type, latria, hyperdulia, or dulia, can be considered to go through the icon, image, or statue: "The honor given to an image reaches to the prototype" (St. John Damascene in Summa 3).

Roman Catholics and Protestants may have held some similar views on Mary in the 16th century, but for Luther it was a "passive" Mariology, while for Roman Catholics it was "active" in suggesting devout veneration ("hyperdulia") and constant prayers for intercession.