What is different is the response of the PKN Church, as a 'mainstream' Church. They are not pursuing this pastor or anyone else because to do so would be to single someone out. Too many people already believe in this manner.
A study by the Free University of Amsterdam found that one-in-six clergy in the PKN and six other smaller denominations was either agnostic or atheist.
As Unitarians of old found, all you have to do is read the gospel accounts and then more of the New Testament to come to views different from orthodoxy. Then add critical academic study that became more thorough in the nineteenth century and you can arrive at quite a sceptical position. There is still the narrative, but there isn't the direct history. Where there is the history, its about the Christian community already underway and justifying its leadership and rituals, under conditions of rapid change. When you try to do history of the particular prophet and his community, it becomes very Jewish, last days and strange. We don't share his worldview and indeed we don't share the last days and tradition making worldview of Paul either. Not in ordinary practical life and not in academic life either.
Something else isn't new within the BBC report either, which is this:
They want the Netherlands to be a laboratory for Christianity, experimenting with radical new ways of understanding the faith.
Let's do some history. When in 1660 the Jesuits retook Poland the Unitarians of the Minor Reformed Church were pauperised and forced to leave the country. Many went to Transylvania and the surviving (though frozen) Unitarian Church there, but many went to the comparative liberty of The Netherlands. The reason there is no Unitarian Church in The Netherlands is because it has always had a place for liberal views within its religious system, as it has within its civic system. The Poles ejected added to that liberality. There was also more liberty to act within the Netherlands, so that Puritans at the other end of the spectrum had also found places in The Netherlands, sometimes as places to pause before retrying England. Another John Robinson was such a person.
So there is nothing new in this. Nothing new in the location, nothing new in the theology, nothing new in the content. But it may be that with institutional backing, the more radical theology that exists in corners of the British Churches or outside the 'mainstream' gets to advance a bit further.
Except, I doubt it, because the 'progress' of the Churches in the British Isles is towards an Evangelical versus liberal battle, with Catholicism and High Church weakened. The mainstream stretches too wide, and just as Evangelicals may lose the Conservatives, should they walk off, the Broad Church of old to be 'in' with Evangelicals may well have to ditch the more radical brethren. If so then the denominations will become more and more plural, though none of them expect to be well populated. In some sense, the advance of the more radical theology is a parallel development with the decline of Churches - as they become more sectarian, a few want to retain a connection of 'Christianity' with wider culture, and do it via individualist, questioning, theologies.