I don't expect to ever get a clear shot at it. But the hunt is instructive, so I'll keep on rooting around for clues. The most recent sighting may be found in the (1979 BCP) collect for Proper 15 (this past Sunday and the weekdays that follow):
Almighty God, you have given your only Son to be for us a sacrifice for sin, and also an example of godly life: Give us grace to receive thankfully the fruits of his redeeming work, and to follow daily in the blessed steps of his most holy life; through Jesus Christ your Son our Lord, who lives and reigns with you and the Holy Spirit, one God, now and for ever. Amen.
Here's the operative generalization: Christians (including Anglicans) who self-identify as "orthodox" and who may be known by their opponents by a number of descriptors including "conservative" and "fundamentalist" will tend to emphasize the phrases "sacrifice for sin" and "receive thankfully the fruits of his redeeming work." Christians (including Anglicans) who self-identify as "progressive" and who may be known by their opponents as "liberal" or "revisionist" will tend to emphasize the phrases "example of godly life" and "follow daily in the blessed steps of his most holy life."
Of course, no generalization is universally applicable. I am fully aware that there are plenty of "progressives" who are abundantly grateful for the fruits of our Lord's redeeming work, and it goes without saying that there is no shortage of "orthodox" who are consumed by imitating the example of his most holy life. But I'm wondering how effectively the opposing sides in the sexuality wars can be sorted according to the vocabulary they would use to talk about who Jesus is and what Jesus means. Liberals will more often be concerned with the teaching and ministry of Jesus, and interpret his death and resurrection in that context. Conservatives will more often be concerned with the death and resurrection and Jesus and interpret his teaching and ministry in that context.
I noticed the same dynamic some years ago when Mel Gibson's The Passion of the Christ was released. Those for whom Jesus is primarily a "sacrifice for sin" who is engaged in "redeeming work" almost universally found the film profoundly moving, a positive witness for the gospel. Those for whom Jesus is primarily "an example of godly life" and understand his importance primarily as a teacher and example nearly all found it revolting and worthy of scorn.
The conventional move for an irenic guy such as myself at this point is to say something like, "It's not either/or, it's both/and." That always sounds wise and moderate. But in the matter of Christology, it simply won't do. Without the "redeeming work" of Jesus—that is, without everything implied in the expression Paschal Mystery—his "most holy life" is of no effective significance to anybody except … Jesus. The Paschal Mystery has to be the lens through which the teaching and ministry of Jesus is "read." It doesn't work the other way around.