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As for the Episcopal types, there's always Bishop Spong, you know.
Here, from Wikipedia:
Spong's writings rely on Biblical and non-Biblical sources and are influenced by modern critical analysis of these sources (see especially Spong, 1991). He is representative of a stream of thought with roots in the medieval universalism of Peter Abelard and the existentialism of Paul Tillich, whom he has called his favorite theologian.<5>
A prominent theme in Spong's writing is that the popular and literal interpretations of Christian scripture are not sustainable and do not speak honestly to the situation of modern Christian communities. He believes in a more nuanced approach to scripture, informed by scholarship and compassion, which can be consistent with both Christian tradition and contemporary understandings of the universe. He believes that theism has lost credibility as a valid conception of God's nature. He states that he is a Christian because he believes that Jesus Christ fully expressed the presence of a God of compassion and selfless love and that this is the meaning of the early Christian proclamation, "Jesus is Lord" (Spong, 1994 and Spong, 1991). Elaborating on this last idea he affirms that Jesus was adopted by God as his predilect son, thus embracing (at least at linguistic level) a form of the ancient adoptionist heresy (Born of a Woman 1992), and yet in an orthodox way he says that this would be the way God was fully incarnated in Jesus Christ..<1> He rejects the historical truth claims of some Christian doctrines, such as the Virgin Birth (Spong, 1992) and the bodily resurrection of Jesus (Spong, 1994). In 2000, Spong was a critic of the Congregation for the Doctrine of the Faith of the Roman Catholic Church's declaration Dominus Iesus, because it reaffirmed the Catholic doctrine that the Roman Catholic Church is the one true Church.<6>
12 Points:
Theism, as a way of defining God, is dead. So most theological God-talk is today meaningless. A new way to speak of God must be found.
Since God can no longer be conceived in theistic terms, it becomes nonsensical to seek to understand Jesus as the incarnation of the theistic deity. So the Christology of the ages is bankrupt.
The Biblical story of the perfect and finished creation from which human beings fell into sin is pre-Darwinian mythology and post-Darwinian nonsense.
The virgin birth, understood as literal biology, makes Christ's divinity, as traditionally understood, impossible.
The miracle stories of the New Testament can no longer be interpreted in a post-Newtonian world as supernatural events performed by an incarnate deity.
The view of the cross as the sacrifice for the sins of the world is a barbarian idea based on primitive concepts of God and must be dismissed.
Resurrection is an action of God. Jesus was raised into the meaning of God. It therefore cannot be a physical resuscitation occurring inside human history.
The story of the Ascension assumed a three-tiered universe and is therefore not capable of being translated into the concepts of a post-Copernican space age.
There is no external, objective, revealed standard written in scripture or on tablets of stone that will govern our ethical behavior for all time.
Prayer cannot be a request made to a theistic deity to act in human history in a particular way.
The hope for life after death must be separated forever from the behavior control mentality of reward and punishment. The Church must abandon, therefore, its reliance on guilt as a motivator of behavior.
All human beings bear God's image and must be respected for what each person is. Therefore, no external description of one's being, whether based on race, ethnicity, gender or sexual orientation, can properly be used as the basis for either rejection or discrimination.
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