(1)
The notion of "grand narratives" or "metanarratives" follows from Lyotard, who argued for the invalidity of any discourse which claimed to know or represent the truth, or contained belief systems purporting a universality in the conception of reality. In the other words, "your Truth does not have to be my Truth." See Lyotard (1984), Moule (2000) and Harvey (1996).

(2)
I want to suggest that even such activities as reading scripture can be seen as engaging the experiences of the writers. I would also argue that the formation of the canon, such as the Bible in Christianity, is the considered decision of the faith community (or its leaders) coming from its experience that these particular writings were uniquely valuable, inspired or meaningful.

(3)
A sample of denominational statements on the environment available on the World Wide Web at time of publication included: Lutheran:
(http://www.elca.org/dcs/environment.html
Mennonite:
(http://www2.southwind.net:80/~gcmc/etf.html)
Roman Catholic:
(http://listserv.american.edu/catholic/church/papal/jp.ii/ecology.crisis)
Eastern Orthodox:
(http://www.patriarchate.org/visit/html/94_41.html):
The United Church of Christ (Congregationalist) (United States):
(http://www.center1.com/NEER/NEER1.html).

(4)
As one example, see the series of eight "Caring for Creation" church bulletin inserts and accompanying study guide produced by Earthkeeping, #205, 10711 - 107 Avenue, Edmonton, Alberta T5H 0W6. Phone: (780) 428-698. Http://www.earthkeeping.org. Other examples are available from most religious bookstores and publishers.

(5)
Through the NRPE website (http://www.nrpe.org) interested persons can access the Evangelical Environmental Network, Coalition on the Environment & Jewish Life, National Council of Churches' Eco-Justice Working Group, and U.S. Catholic Conference Environmental Justice Program.

(6)
See the Alliance of Religions and Conservation (http://www.panda.org/livingplanet/sacred_gifts/).
See also the Religions of the World and Ecology conference and publication series (held between May 1996, and October 1999), sponsored by Harvard University
(http://www.hds.harvard.edu/cswr/ecology/index.htm).

(7)
Stewardship does not have to be seen as taking care of the earth for human benefit, as many critics suggest (DeWitt, 1994). Kearns (1997) shows how evangelical environmental activists were instrumental in saving the Endangered Species Act in the mid-1990s. Although it is often presented as the primary biblical message for Christians regarding the rest of creation, there are other biblically sound ecotheological stances (Bratton, 1993; Finger, 1997).