Modern scholars Pitre cites

Pitre repeatedly calls Protestant, Jewish and critical scholars as witnesses, so that his conclusions do not rest on Catholic authorities alone. This note gathers the ones he leans on most.

• Timothy George (Baptist) — 'Evangelicals have much to learn from reading Mary against the background of Old Testament foreshadowings… without which we are left with not only a reductionist view of Mary, but also of Christ' (p 16)
• Raymond Brown — 'John thinks of Mary against the background of Genesis 3… Mary is the New Eve'; on the beloved disciple as ideal disciple (pp 31–32, 163)
• John Dominic Crossan — 'Implicit in the title woman is that her full destiny is to be the woman of Genesis 3:15' (p 32)
• Ben Witherington III and Scot McKnight — the woman of Revelation 12 is both Mary and the people of God (pp 34–35)
• Max Thurian (Protestant) — Elizabeth 'has seen Mary the one who bears the Holy Presence, and she cannot withhold the great cry of ecstasy which characterized the appearance of the Ark' (p 56)
• Craig Koester — 'appeared' (ōphthē) links the Ark of 11:19 to the Woman of 12:1; the Woman as 'the queen of the cosmos' (pp 59, 81)
• Mordechai Cogan; Susan Ackerman — the queen mother's 'throne' (1 Kings 2:19) and her rank second only to the king (pp 69–71)
• Amy-Jill Levine (Jewish) — 'Lord' (kyrios) in Luke 1:43 as a divine title (p 77)
• Gerd Lüdemann and Rudolf Bultmann — Mary's question in Luke 1:34 is 'hard to reconcile' with her betrothal, 'absurd for a bride' (p 94)
• J. Gresham Machen (Presbyterian) — the present tense 'I know not' may designate 'a fixed principle of Mary's life' (p 95)
• Jacob Milgrom — 'afflict oneself' (Leviticus 16:29) understood in the oldest interpretations to include abstinence from marital relations (p 98)
• Richard Bauckham — 'only James the Lord's brother could be called James without risk of ambiguity' (p 106)
• Craig Keener — 'Rachel, who wept from her grave in Bethlehem during the captivity, was now weeping at another, nearer crisis'; a crucified man could make his will from the cross (pp 149, 161)
• André Feuillet — 'The messianic birth of the Apocalypse refers directly not to the birth of Christ at Bethlehem, but to the mystery of Easter morning: the pains of childbirth correspond to Calvary' (p 126)
• David Flusser (Jewish) — Rachel's pain 'is also symbolic for the suffering of Mary'; the Mater Dolorosa 'primarily a real person' (pp 148, 157)
• Jacob Neusner (Jewish) — Rachel's intercession 'succeeds when all other intervention fails'; 'if Rachel, then why not Mary?' (pp 147, 152, 159)
• Martin Hengel — crucifixion as death by asphyxiation (p 161)