If you are saying that Licona has moved towards a theologically modernist view, one more in line with agnosticism and atheism, then I consider that a good thing since I am an atheist. But from what I read, including the christianpost.com article you provided a link to, Licona says he believes the Bible is inerrant but that one passage in the Bible was not written to be interpreted literally, but instead was written to be interpreted as a poetic special effect (like when people sometimes say while they made love 'the ground shook').
At https://thebestschools.org/special/ehrman-licona-dialogue-reliability-new-testament/michael-licona-interview/ Licona says:
'As a historian, I realize that a lack of data may prohibit us from affirming the historicity of a report, but does not justify rejecting it. As I read through the Greco-Roman and Jewish literature of that period, I found numerous examples of reports of phenomena similar to those Matthew reports to have occurred at Jesus’s death. These were connected to historical events having a huge amount of significance. In one case, Virgil lists 16 phenomena related to the death of Julius Caesar in what is certainly a poetic genre.
So, for a number of reasons, I posited that Matthew’s raised saints
may have been a poetic element of Matthew’s account of Jesus’s death —
the addition of “special effects,” you might say. It’s much like we
might say that the events of 9–11 were “earth-shaking” or that “it
rained cats and dogs.” When
North Korea’s leader Kim Jong-Il (right) died in December, 2011, it was
reported that a snowstorm hit as he died. Ice cracked on the volcanic
Chon lake near his reported birthplace at Mount Paektu. When the
snowstorm ended at dawn, a message carved in rock glowed brightly until
sunset saying, “Mount Paektu, holy mountain of revolution. Kim Jong-il.”
Finally, on the day after his death, a Manchurian crane also adopted a
posture of grief at a statue of the dictator’s father in the city of
Hamhung. So, the same sort of rhetoric occurs even today.
A few ultraconservatives who have what I regard as an overly wooden view of the doctrine of biblical inerrancy accused me of dehistoricizing the biblical text, asserting that I didn’t believe Matthew’s story because of its supernatural nature. I was shocked! Did it not occur to them that my treatment of Matthew’s raised saints appeared in the context of a large book that contended for the physical resurrection of Jesus? The matter for me was whether Matthew had intended for his readers to think that some saints had actually been raised. My opinion was that he did not. And you cannot dehistoricize a story if Matthew did not intend for it to be read as history.'