I believe that if you equate skepticism with anything other than science, you’ve missed the point. As for Christianity, skepticism has nothing to say except about testable claims associated therein. Bleeding statues? Yes, skepticism comes into play. Jesus rose and is in heaven? Seems unlikely, but there’s not a lot more to say.
This seems like a very good time to bash our heads against the desk. First, we don't encounter claims such as those about Jesus' alleged resurrection in isolation. We encounter them in the context of entire systems of thought whose plausibility on any one claim can depend on their plausibility across a whole range of issues. That is, in fact, one reason why religions take work to refute: a claim about Jesus' resurrection may be made by many different theological systems, and its plausibility within any one system will depend on whether the system as a whole seems plausible. If your claim that Jesus rose from the dead depends on the plausibility of your total system, but that in turn depends on a whole range of other dubious claims - perhaps, for example, claims about the age of the Earth or the provenance of the Bible - then the claim about Jesus will end up being in trouble. Sorting out the logic of this kind of thing can be quite tricky, and it goes far beyond the sophomoric "Seems unlikely."
Yes, it does seem unlikely. But there's a lot more to say about why it really is unlikely.
But set that aside. Here's the important point that I want to make. Why should skepticism just be about science? Why shouldn't it be about rational inquiry generally, including the kinds of rational inquiry carried out within the humanities?
Now maybe Wagg doesn't mean "science as opposed to the humanities". Perhaps by "science" Wagg really meant "rational inquiry" and he actually meant to say:
I believe that if you equate skepticism with anything other than rational inquiry, you’ve missed the point.
But there is a great deal that can be said by rational inquiry in general about the plausibility of the claim that Jesus rose from the dead. For Zeus's sake, why doesn't Wagg go and read a few books by Bart Ehrman to get a sense of what we know through the humanistic part of rational inquiry - meticulous examination of texts and their provenance, for example - about how reliable the biblical accounts of Jesus' resurrection are likely to be?
He can't have it both ways. If he's going to use "science" in its common sense of what goes on in science faculties rather than, say, humanities faculties, there is no reason at all to confine skepticism to science. There are many extraordinary claims that are best examined via the rational methods used in the humanities, e.g by textual-historical scholars.
If, on the other hand, he wants to use the word "science" to mean the entirety of rational inquiry then there is a great deal that "science", as so defined, can say about a claim such as the one that Jesus rose from the dead.
This brings me back to another point from a couple of weeks ago, that there are many things that we know via the humanities and many other things that we know by ordinary kinds of observation that are not, in my view, sufficiently sophisticated or systematic to be termed "science". Some readers, particularly over at RD.net, seem to have interpreted that as an attack on science or some sort of defence of accommodationism in the manner of Eugenie Scott. It was, of course, the exact opposite.
My point was that non-accommodationists don't have to deny the obvious fact that the humanities, as well as the sciences, have something to offer us in obtaining knowledge of the world. Which techniques are most effective in making progress will depend on the circumstances. There are also circumstances where we can gain knowledge without doing anything as rigorous or systematic as what is done by either competent working scientists or by reputable scholars in the humanities.
However, science, the humanities, and ordinary experience are all continuous with each other and can be informed by each other. There are no sharp dividing lines. Nor are there any spooky, yet reliable, "other ways of knowing" that are discontinuous with them, enable us to take huge epistemic short-cuts, and give us knowledge of a supernatural world. At least, I don't see any reason to believe that there are.
Contrary, to what some accommodationists seem to think, non-accommodationists are not committed to denying the value of, say, rigorous textual scholarship, or that of highly-trained reading of literary texts to get a sense of their rhythm, tone, and dramatic intent (one of my examples was making a judgment about how to say a particular line in Macbeth). The idea that non-accommodationism about religion commits us to saying silly things about, for example, the uselessness or charlatanry of the humanities is simply false. It's a straw man argument, and we shouldn't give it credence.
(That's not to deny that a certain amount of what we've seen from the humanities in the last few decades really has looked like charlatanry, but the tendency seems to be receding to some extent, and the Sokal hoax and the circumstances that led to it shouldn't be allowed to put genuine scholarship in disrepute.)
This business with Wagg is a case in point. Rational inquiry has much to say about the alleged resurrection of Jesus. Much of what it has to say comes from that area of rational inquiry that we normally classify within the humanities rather than the sciences. If Wagg doesn't recognise the value of the humanities in the process of skeptical inquiry, or in the skeptic movement, so much for Wagg.