There is a sense in which I agree with the ECREE thesis, it is just that I don't believe that there is any objective way of proving that one set of antecedent probabilities is rational and another is not. So what is "extraordinary" is just what your antecendent probabilities tell you is improbable.
I think that as you pull at the story of the founding of Christianity, as you play out the various scenarios all the way through, you end up thinking that none of the scenarios for what might have really happened fit the facts very well. They run into factual brick walls of one kind or another. The Christian story, IF you can get over the initial antecedent improbability of the miraculous, makes more sense of it that any other story does. I think there is no logical proof that a miracle cannot happen, since it is possible that God exists, and God is omnipotent. Further, I think that this miracle is one that God would have a fairly understandable reason to perform. So, given my prior probabilities, the evidence lifts the case for the resurrection at least over 90%. But I can't prove the someone else that they shouldn't have priors so low for the Resurrection that it never gets above 10 for them. Both can be rational, and that's just life in the big city. (I also don't think salvation is a matter of passing a theology test). If you don't believe in the Resurrection, then I think there are a bunch of inconvenient facts out there that are hard to make sense of. But I think every philosophy has to deal with inconvenient facts.
Keith Parsons would probably call this Bayesian Balkanization.