Follow up from our discussion on postmodernism

On Monday someone mentioned Brian McLaren's website. Actually there are two websites that are at least somewhat connected to him:
http://www.emergentvillage.com/
http://www.brianmclaren.net/
The first is the website of the emergent church movement (or "conversation" as they call it), and Brian McLaren is very involved in that movement. The second one is his personal blog. I didn't find anything too interesting on either one, but I didn't spend a lot of time looking. Perhaps you'll find something interesting.

Someone metioned Robert Weber's book, Ancient-Future Faith: Rethinking Evangelicalism for a Postmodern World. Here's a review of it from Publisher's Weekly:
For much of his career, theologian and worship consultant Webber (Evangelicals on the Canterbury Trail; Worship Is a Verb) has been inviting evangelicals to rediscover their connection with historic Christianity. Here, Webber takes up his case with a new urgency, warning that American evangelicalism's historical rootlessness and acculturation to modernity leave it dangerously unprepared to deal with postmodern culture and to reach postmodern souls. But there is hope: even in its thornier aspects (e.g., pluralism, state indifference/hostility, learned skepticism and popular credulity), the postmodern climate resembles the environment in which the ancient Church not only endured but thrived. This book makes an important contribution, not so much as a cultural analysis (Webber's treatment of modernity and postmodernity makes no claims for depth or originality, and his proclamation of modernity's demise seems premature) but as a call for theological renewal within evangelical churches. Webber provides a wealth of suggestions to help churches appropriate the heritage of "classical Christianity" for use in contemporary settings, including the renewal of sacraments and the church year, reconnecting evangelism with discipleship (as in classical catechesis) and a "rule of faith" ecumenism that emphasizes catholic creeds and de-emphasizes denominational confessions. Webber correctly anticipates the inevitable questions about authority, Scripture and tradition that his proposals will raise for evangelicals. Although he may underestimate the uneasiness that many evangelicals still feel about "Catholic-sounding" concepts and practices, Webber's call for an "ancient-future" faith is timely, practical and persuasive.