To claim that there is such a thing as 'the faith of the Church' and that the Bible, the creeds, and the liturgies of the Prayer Book embody that faith is merely a way of trying to impose one's own views on other people. The Episcopal Church doesn't have teaching that's binding on anyone. To say otherwise is to endorse indoctrination, not inclusiveness.
Fr. Jonathan of The Conciliar Anglican has written a piece entitled "The Anglican Way: Magisterial Worship" which refutes such nonsense. Here's a sample:
... classical Anglicans share more in common with Orthodoxy than with our sister churches in the west. We have no specifically Anglican confession. We do not narrow our doctrine down on every last matter but only on those matters where the Holy Spirit has definitively spoken in the Church through the Scriptures and the Fathers. We allow mystery to be, well, mysterious. There is, however, an important and distinctly western element to the way that we live this out that separates us from our Eastern brethren. We have a magisterial authority.
The word magisterial comes from the Latin for “magistrate” or “master.” That which is magisterial is that which conveys the mind of the master. It is official and authoritative. Magisterial authority within the Church is that which is exercised to provide us with the framework of both how to understand our Christian faith and how to live good Christian lives. In the Church of Rome, this function is performed largely by edicts of the Pope. In traditional Reformation Protestantism, it is the work of the confessions. Some more radical Protestants deny the need for any magisterial authority beyond the Bible itself, though in practice this usually means that the whims of individual preachers and teachers fill in the gap. For Anglicans, magisterial authority rests in the Book of Common Prayer. ...
Anglicanism holds scripture in the highest place of authority and yet acknowledges that scripture has to be interpreted from within the life of the Church to be properly understood. While there is more than one way to pass down this apostolic faith from one generation to the next, liturgy is by far the best. This is because liturgy is not simply didactic. Liturgy is participatory. Liturgy is dynamic and relational. When we read the words of a confession or listen to a good talk by a learned Christian preacher, we may learn many good things about God, but when we participate in liturgy we actually encounter God. We learn who He is and who we are in relation to Him by worshiping Him, hearing His Word proclaimed, and receiving His grace through the Sacraments. ...
... the Prayer Book has always been for Anglicans the highest source of authority for teaching and understanding the faith of the scriptures. The liturgy is not just an expression of our faith but the teacher of that faith itself. It forms us in our faith, and as such we are called to submit ourselves to it.
Fr. Jonathan also notes what can happen when we fail to submit to Anglicanism's magisterial authority:
It is no accident that the unraveling of traditional faith in some parts of the Anglican Communion has coincided with the introduction of new liturgies that obscure both the beauty and truth of classical Anglican worship. Our liturgy is our center. When it goes, everything else eventually will go with it.
At some point along the line—and it really would require some careful study to be able to discern when—we stopped thinking of the Prayer Book as magisterial, as an authority that we submit ourselves to, and started thinking of it as a creative outlet for the theological whims of the moment. Hence, we see turbulent efforts at liturgical revisions marking the last thirty years every bit as much as we see a breakdown in The Episcopal Church of belief in the basic tenets of the Christian faith. Alternative liturgies abound today, each seemingly less historical and more heretical than the last, but even these do not seem to be placing limits on the clergy in many dioceses who feel free to dispense with authorized liturgies altogether and create their own from scratch. Letting go of the liturgy has meant letting go of the faith.
I note that some of the ways of letting go of the faith through illegal liturgical revision are downright silly and irreverent while others signal a renunciation of our core identity in favor of accommodation to religious pluralism and cultural relativism.
Fr. Jonathan has written a very fine piece, so read it all.
The motto “Praying Shapes Believing” sums up the importance of liturgy or common prayer as the means for passing on the faith of the Church and as the glue that holds the Church together. But there seems to be a breakdown in the connection between the liturgy and what people actually believe and how they are formed. So as part of a more proactive focus on doctrine (particularly as laid out in the historic creeds), we would do well to use the Prayer Book as a central resource for teaching. In addition to better education and formation as Anglican Christians, that might also address the problem of why so many feel the need to tinker with the Prayer Book.