Initial probabilities concerning miracles are bound to differ. On my view that's inescapable. Suppose there is evidence for a supernaturalist interpretation of the events surrounding the founding of Christianity such that they make more sense given the Jesus rose from the dead than if he did not rise from the dead. It seems to me that one rational person might say "Well, given everything else I believe to be true, the most reasonable thing for me to do would be to accept the resurrection." But another might say "Yeah, that's evidence for the resurrection all right, but it's not enough. You need more extraordinary evidence than that to convince me." On my view, neither response is necessarily open to a charge of irrationality.
As I wrote here,
f my foregoing discussion is correct, opponents of, say, the resurrection of Jesus cannot appeal to a general theory of probability to prove that anyone who accepts the resurrection is being irrational. It is also a consequence that different people can reasonably expected to have different credence functions with respect to Christian (and other) miracle claims. If you want to convince some people that Christ was resurrected, you have a much heavier burden of proof than you have in convincing others. It must be noted that there is no way, on the model I have presented, to show that everyone who denies the Resurrection is irrational, or engaged in bad faith. Of course, one can still believe that unbelievers disbelieve because of "sin" or "suppressing the truth," or what have you. But given the legitimate differences that can exist concerning the antecedent probability of the miraculous, I don't see how such charges can be defended. So the lesson here, I think, is that both apologetics and anti-apologetics should be engaged in persuasion, not coercion, and that the attempt to ground irrationality charges against one's opponents is a misguided enterprise.