Such devotional prayers or acts may be accompanied by specific requests for Mary's intercession with God. There are many Marian devotions, ranging from multi-day prayers such as novenas, the celebration of Canonical coronations granted by the Pope, the veneration of icons in Eastern Christianity, and pious acts which do not involve prayers, such as the wearing of scapulars or maintaining a Mary garden.
Devotion to the Virgin Mary does not, however, amount to worship, which is reserved for God; e.g., both Catholics and the Eastern Orthodox view Mary as subordinate to Christ, but uniquely so, in that she is seen as above all other creatures. 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.
Marian devotions are important to the Roman Catholic, Orthodox and Anglican traditions, but most Protestant views on Mary do not accept them, because such devotions are not recorded or promoted in the Bible. They believe this devotion may distract attention from Christ. There is significant diversity of form and structure in Marian devotions practiced by different groups of Christians. Orthodox Marian devotions are well-defined and closely linked to liturgy, while Roman Catholic practices are wide-ranging.
There is no single church with universal authority within the Anglican Communion; different types of Marian devotions are practiced by various groups of Anglicans with varying degrees of emphasis. Within the Anglican Communion and the Continuing Anglican movement, devotions to the Virgin Mary have more emphasis within High Church and Broad Church parishes than others.
The emphasis placed on Mary and Marian devotions changed over the history of Anglicanism. In the 16th century, following the independence of the Church of England from Rome, a movement away from Marian themes took place; by 1552 mentions of Mary had been reduced to only two or three times a day in the Book of Common Prayer but the Marian feasts of the Annunciation and the Purification had been retained. However, in the 17th century, there was a gradual return to Marianism and by 1662 there were five Marian feasts.