From The Presentation in "The Ordination of a Priest" as found on page 526 of the Prayer Book:

The Bishop says to the ordained

Will you be loyal to the doctrine, discipline, and worship of Christ as this Church has received them? And will you, in accordance with the canons of this Church, obey your bishop and other ministers who may have authority over you and your work?

Answer

I am willing and ready so to do; and I solemnly declare that I do believe the Holy Scriptures of the Old and New Testaments to be the Word of God, and to contain all things necessary to salvation; and I do solemnly engage to conform to the doctrine, discipline, and worship of The Episcopal Church.

Similar vows are included in the ordination services of bishops (p. 513) and deacons (p. 538).

The Canons of the Episcopal Church have approved several translations of The Bible for use in this Church, including the King James Version (17th Century), Revised Standard Version (1952), Jerusalem Bible (1966), New English Bible (1970), Good News Bible (1976), New American Bible (1970), New International Version (1978), New Jerusalem Bible (1987), Revised English Bible (1989), and the New Revised Standard Version (1990).

From The Bible for Today's Church, a volume of The Church's Teaching Series [prepared at the request of the Executive Council of the General Convention of the Episcopal Church]

"Some stories in the Bible are unquestionably myths in the sense that they are symbols that have been extended into stories without losing their qualities of spontaneousness and significance. The story of the expulsion of Adam and Eve from the Garden of Eden is such a myth. ... One does not have to believe that Adam and Eve were historical figures to know that people universally find it easier to do wrong than right, think they know better than God, and prefer their own wills to his.

"By the same token, there are sections of the Bible that are clearly intended to be history." (p. 78)

"To say that the Bible is authoritative for Christian belief is to say that the church today is in continuity with Israel and the early church, and that it is in essence the same community as a later period in its history. This community's classic and normative experience of Jesus and God in the history of Israel still gives our faith its basic shape today." (p. 283)

Chapter 4 "How the Bible Is Interpreted" of The Bible for Today's Church includes, among others, the following topics: The Historical-Critical Method: Background, Textual Criticism, Source Criticism, Form Criticism, Subject and Concept Exegesis, Tradition and Redaction Criticism. Note: in this context "criticism" means "analysis." Similar routine information is found in many of the Bibles, commentaries, and dictionaries available in the Bethesda Library. The Bible for Today's Church is shelved as "220.6 Ben" in our Library.

From Bethesda's "WORSHIP NOTES" (2/25/96)

About the Bible: Genesis (from the Greek, meaning "origin") sets forth in a combination of truth-bearing mythology, saga, legend, and history the basic Jewish, Christian, and Islamic beliefs about God's initial self-disclosures to, and covenant with, the Hebrew people. Written in Hebrew, the first book of the Old Testament establishes fundamental convictions about the origins and nature of the universe, humanity, and faithful morality. Also included are accounts of the early leaders and patriarchs of Israel - including Jacob and his sons. Traditionally ascribed to Moses, Genesis is the result of at least four unknown, inspired authors and several editors writing from c.950 to c.600 BC. Today's first reading is from the older of the two different Genesis accounts of creation.