McLaren, in the interview I mentioned earlier, talks about how this deconstruction works. I mentioned that the emerging church is a kind of "back to the Bible movement," even though many see it as unorthodox. It may be, in some ways, but that might not be bad. Reforming - including Luther, Calvin, Wesley, and many contemporaries - is about going back to the Bible, deconstructing how culture has influenced us, and "reforming" to the word of God - which is the norming norm (to use Grenz/ Franke language). Here is one way that McLaren says it:
...mentioning different lists of names isn't that important, but what's really important is that this stuff has been simmering in the biblical text itself, and we've been very well trained not to see it. We've been trained to look for certain things and not for others... "What you focus on determines what you miss."
Deconstructing your faith is not about losing your faith - or at least it doesn't have to be. It's about discovering where the things we believe come from and how we ascertained them. It's about discovering what "eyes" or through which "glasses" we see the world, the bible, and ourselves. Then, it's about trying to figure out what God is really saying both contextually and extra-contextually. That's just normal exegesis - discovering what is enculturated and what's not, and how God incarnates himself in our own culture, in these times. When we admit and understand our cultural, theological, and personal biases, we can compare those to the biases of others, and we can try to understand what God speaks outside of those, as well as to them. Then, we begin to reconstruct our faith - keeping some of our biases, and shedding others.
Although he doesn't get into the technical side of this (and I would nuance this much more), I like how Olson says it in "How to be Evangelical without being Conservative":
For me Scripture (including Jesus Christ as the interpretive center) trumps tradition, reason, and experience. To be more precise about how I do theology, I recognize Scripture and tradition as the two sources and norms of theology (with Scripture primary adn the Great Tradition of Christian belief secondary) and reason and experience as interpretive tools to help us sort out and understand Scripture and tradition. [p. 145]