**The pope and the bishops are the proper authorities to act in these matters, for to them belongs the regulation of worship, both public and private, and it is the duty of every Catholic to abide by their decision.
The Catholic devotions which are connected with holy places, holy shrines, holy wells, famous relics, etc. are commonly treated as superstitious by non-Catholics who either reject all worship of saints and relics or assume pious frauds on the part of the priests who benefit by the worship. It must be admitted that these hallowed spots and things have occasioned many legends; that popular credulity was in some cases the principal cause of their celebrity; that here and there instances of fraud can be adduced; yet, for all that, the principles which guide the worshipper, and his good intentions, are not impaired by an undercurrent of errors as to facts**.
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There are several degrees of this worship:**
- if it is addressed directly to God, it is superior, absolute, supreme worship, or worship of adoration, or, according to the consecrated theological term, a worship of latria. This sovereign worship is due to God alone; addressed to a creature it would become idolatry.
- When worship is addressed only indirectly to God, that is, when its object is the veneration of martyrs, of angels, or of saints, it is a subordinate worship dependent on the first, and relative, in so far as it honours the creatures of God for their peculiar relations with Him; it is designated by theologians as the worship of dulia, a term denoting servitude, and implying, when used to signify our worship of distinguished servants of God, that their service to Him is their title to our veneration (cf. Chollet, loc. cit., col. 2407, and Bouquillon, Tractatus de virtute religionis, I, Bruges, 1880, 22 sq.).
- As the Blessed Virgin has a separate and absolutely supereminent rank among the saints, the worship paid to her is called hyperdulia (for the meaning and history of these terms see Suicer, Thesaurus ecclesiasticus, 1728).
In accordance with these principles it will readily be understood that a certain worship may be offered even to inanimate objects, such as the relics of a martyr, the Cross of Christ, the Crown of Thorns, or even the statue or picture of a saint. There is here no confusion or danger of idolatry, for this worship is subordinate or dependent.
Why do your own writings use the word worship; because veneration is a subordinate form of worship. It is obvious to anyone anyway; so why not be honest and just say we do; so what? We work to; so what. there is nothing to hide or be ashamed about is there?
**Defined:
hyperdulia -Veneration or worship given to the Virgin Mary as the most exalted of mere creatures; higher veneration than dulia
dulia - An inferior kind of veneration or worship, given to the angels and saints as the servants of God
veneration**: c.1410, from
M.Fr. veneration, from L. venerationem (nom. veneratio) “reverence,” from venerari “to worship, revere,” from venus (gen. veneris) “beauty, love, desire” (see Venus). Venerate (v.) is first recorded 1623, from L. veneratus, pp. of venerari:thumbsup: