Virgin of Guadalupe that is highly venerated in Mexico has the appearance of an Indigenous Central American, rather than a European woman, and the clothing of the Virgin of Guadalupe has been identified as that of an Aztec princess. The Virgin of Guadalupe was a turning point in the conversion of Latin America to Catholicism, and is the primary view of Mary among millions of Catholics in Mexico in the 21st century. Pope John Paul II reinforced the localization of this view by permitting local Aztec dances during the ceremony in which he declared Juan Diego a saint, spoke in Nahuatl as part of the ceremony, called Juan Diego "the talking eagle", and asked him to show "the way that leads to the Dark Virgin of Tepeyac". The view of the Virgin Mary as a "miracle worker" has existed for centuries and is still held by many Catholics in the 21st century. The legends of the miracles of the Maddona of Orsanmichele in Florence go back to the Renaissance. The legends of miracles performed by the image of the Black Madonna of Częstochowa also go back for centuries, and it continues to be venerated today as the Patron of Poland. Every year, millions of Catholic pilgrims visit the Basilica at Our Lady of Lourdes in search of miraculous cures. Although millions of Catholics hope for miracles on their pilgrimages, the Vatican has generally been reluctant to approve of modern miracles, unless they have been subject to extensive analysis. Liberal perspectives Since the end of the 19th century, a number of progressive and liberal perspectives of Mariology have been presented, ranging from feminist criticisms to interpretations based on modern psychology and liberal Catholic viewpoints. These views are generally critical of the Catholic approach to Mariology as well as the Eastern Orthodox Church, which has even more Marian emphasis within its official liturgy. Some feminists contend that, as with other women saints such as Joan of Arc, the image of Mary is a construct of the patriarchal mind. They argue that Marian dogmas and doctrines and the typical forms of Marian devotion reinforce patriarchy by offering women temporary comfort from the ongoing oppression inflicted on them by male dominated churches and societies. In the feminist view, old gender stereotypes persist within traditional Marian teachings and theological doctrines. To that end books on feminist Mariology have been published to present opposing interpretations and