Yeah, but in that case you have to concede that the Bible is not miraculous inspired, so why is it any better than other books such as the Vedas or the Iliad? This is the whole problem in the foundation of religion.
It also shows the blindsight of progressive Christians: they're following a religion that at the foundation goes against things they believe. For example, new testament writers say that Jesus came to save from the sin of Adam, but if no Adam and Eve existed, the explanation does't work anymore.
In any case, the Bible can absolutely be miraculously inspired and still be subject to critical examination. Looking at the history of how the individual books have been studied, translated, and selected, it's obvious that the text itself had always been very much interwoven with academia and tradition.
But I think your degree of fundamentalism-ness is defined by your relationship to that book. If you see it as completely inerrant, then yeah, you're instantly in trouble because it can be trivially shown to be in self-conflict.
If you're willing to examine the book critically and in context, you do a lot better. Obviously the risk with this is that those doing that interpretation are entrusted with a lot of power over what people believe. But I think there's a middle ground here between the medieval Catholicism that the reformation reacted against (where the Word is obscured to the point that even the secondary texts like the liturgies weren't given in the vernacular) and the rugged individualism of modern evangelicals (where it's Bible-or-bust and writers like Rob Bell are excommunicated for daring to suggest that universalism might actually be consistent with the character of Jesus).
I would see this wide middle ground as a place where we agree on a very short list of actual fundamentals (something like the Nicene Creed, basically), and other than that people are free to study and believe what they want, as long as it isn't hurting others.