Does Craig's appeal to religious experience make his apologetics dishonest? Robert Price seems to think so. But it seems that we could discover truths through different routes. We could reach the conclusion that the Kingdom of Israel existed in ancient times by accepting the inerrancy of Scripture. But we could also reach that same correct conclusion through a purely secular study of history.
I will turn to specific arguments below, but first, a look at two fundamental axioms of Craig's work is in order. The first is what strikes me as a kind of "Double Truth" model. The second is the old red herring attempt to evade the principle of analogy by means of the claim that critics reject miracle stories only because they espouse philosophical naturalism. The second follows from the first. Both commit the fallacy of ad hominem argumentation even while projecting it onto the opponent. Let me note, I have no intention of discounting any of Craig's arguments in advance by trying to reveal their root. Rather, I shall take what seem to me the important ones each in their own right.
William Lane Craig is an employee of Campus Crusade for Christ. Thus it is no surprise that his is what is today euphemistically called "engaged scholarship." Dropping the euphemism, one might call him a PR man for Bill Bright and his various agendas. One thing one cannot expect from party hacks and spin doctors is that they should in any whit vary from their party line. When is the last time you heard a pitchman for some product admit that it might not be the best on the market? When have you heard a spokesman for a political candidate admit that his man might be in the wrong, might have wandered from the truth on this or that point? Do you ever expect to hear a Trekkie admit that the episode about the Galileo 7 was a stinker? Heaven and earth might pass away more easily. And still, there is just the outside chance that Craig might have become convinced through his long years of graduate study that Bill Bright has stumbled upon the inerrant truth, that needle in the haystack of competing world views and theories. But I doubt it. I think he has tipped his hand toward the end of the first chapter of his book Reasonable Faith: Christian Truth and Apologetics, "Faith and Reason: How Do I Know Christianity is True?" There he draws a distinction between knowing Christianity is true and showing it is true.
What, then, should be our approach in apologetics? It should be something like this: "My friend, I know Christianity is true because God's Spirit lives in me and assures me that it is true. And you can know it, too, because God is knocking at the door of your heart, telling you the same thing. If you are sincerely seeking God, then God will give you assurance that the gospel is true. Now, to try to show you it's true, I'll share with you some arguments and evidence that I really find convincing. But should my arguments seem weak and unconvincing to you, that's my fault, not God's. It only shows that I'm a poor apologist, not that the gospel is untrue. Whatever you think of my arguments, God still loves you and holds you accountable. I'll do my best to present good arguments to you. But ultimately you have to deal, not with arguments, but with God himself." 
A little further on he saith, "unbelief is at root a spiritual, not an intellectual, problem. Sometimes an unbeliever will throw up an intellectual smoke screen so that he can avoid personal, existential involvement with the gospel."
Craig, then, freely admits his conviction arises from purely subjective factors, in no whit different from the teenage Mormon door-knocker who tells you he knows the Book of Mormon was written by ancient Americans because he has a warm, swelling feeling in his stomach when he asks God if it's true. Certain intellectual questions have to receive certain answers to be consistent with this revivalistic "heart-warming" experience, so Craig knows in advance that, e.g., Strauss and Bultmann must have been wrong. And, like the O.J. Simpson defense team, he will find a way to get from here to there. Craig would repudiate my analogy, but let no one who can read doubt from his words just quoted that, first, his enterprise is completely circular, since it is a subjectivity described arbitrarily in terms of Christian belief (Holy Spirit, etc.) that supposedly grounds Christian belief! And, second, Craig admits the circularity of it.
It almost seems Craig has embraced a variant of the Double Truth theory sometimes ascribed to Averroes, the Aristotelian Islamic philosopher, who showed how one thing might be true if one approached it by the canons of orthodox Islamic theology while something very different might prove true by means of independent philosophical reflection. Can it be that Craig is admitting he holds his faith on purely subjective grounds, but maintaining that he is lucky to discover that the facts, objectively considered, happen to bear out his faith? That, whereas theoretically his faith might not prove true to the facts, in actuality (whew!) it does?
I think he does mean something on this order. But what might first appear to be a double truth appears after all to be a half-truth, for it is obvious from the same quotes that he admits the arguments are ultimately beside the point. If an "unbeliever" doesn't see the cogency of Craig's brand of New Testament criticism (the same thing exactly as his apologetics), it can only be because he has some guilty secret to hide and doesn't want to repent and let Jesus run his life. If one sincerely seeks God, Craig's arguments will mysteriously start looking pretty good to him, like speaking in tongues as the infallible evidence of the infilling of the divine Spirit.
Craig's frank expression to his fellow would-be apologists/evangelists is revealing, more so no doubt than he intends: he tells you to say to the unbeliever that you find these arguments "really convincing," but how can Craig simply take this for granted unless, as I'm sure he does, he knows he is writing to people for whom the cogency of the arguments is a foregone conclusion since they are arguments in behalf of a position his readers are already committed to as an a priori party line?
His is a position that exalts existential decision above rational deliberation, quite ironic in view of his damning Bultmann's supposedly nefarious existentialism! Rational deliberation by itself is not good enough for Bill Craig and Bill Bright because it can never justify a quick decision such as Campus Crusade's booklet The Four Spiritual Laws solicits. I do not mean to make sport of Craig by saying this. No, it is important to see that, so to speak, every one of Craig's scholarly articles on the resurrection implicitly ends with that little decision card for the reader to sign to invite Jesus into his heart as his personal savior. He is not trying to do disinterested historical or exegetical research. He is trying to get folks saved.
Why is this important? His characterization of people who do not accept his apologetical version of the historical Jesus as "unbelievers" who merely cast up smoke screens of insincere cavils functions as a mirror image of his own enterprise. His apparently self-effacing pose, "If my arguments fail to convince, then I must have done a poor job of explaining them" is just a polite way of saying, "You must not have understood me, stupid, or else you'd agree with me." His incredible claim that the same apologetics would sound better coming from somebody else (so why don't you go ahead and believe anyway?) just reveals the whole exercise to be a sham. Craig's apologetic has embraced insincerity as a structural principal. The arguments are offered cynically: "whatever it takes." If they don't work, take your pick between brimstone ("God holds you accountable") and treacle ("God still loves you").