How can we know, and factually, that our faith must discover its own character? Our faith, we believe, has found its self. Our faith, we believe, is what is. Our faith is, according to our denominational understanding, and according to our opinion of that understanding, in possession of an acceptable character. But to whom is that character acceptable when it says, "Create in me a clean heart, O God; and renew a right spirit within me"? Psalm 51:10
The psalmist does pray a correct prayer. The "me" that is to be renewed is not the individual themselves, but rather their "heart." This "heart" that is to be renewed and cleansed, it is not the heart of the psalmist per se, but is the heart of the psalmist's devotional character, or is the heart of the psalmist's conversation. This is understood from how it says, "Behold, thou desirest truth in the inward parts: and in the hidden part thou shalt make me to know wisdom," Psalm 51:6.
The heart of our conversation, or the spirit or character of our faith is, according to the scriptures, to be renewed or cleansed. This counsel for renewal is not for us personally, but for our devotional conversation. This is why it says, "But as he which hath called you is holy, so be ye holy in all manner of conversation," 1 Peter 1:15.
This is definitely a change in traditional religious thought. He were are, believing that we are not personally pleasurable to God, and are in need of some sort of intercessor to become pleasurable to God, when the Bible plainly states that not we, as human beings, are grotesque to God, but that our religious conversation is detestable to the living God, needing amendment.
It is not we, personally, that must be "holy," but rather our conversation, or how we inwardly and mentally carry our confidence in the living God. According to the Bible, our religious conversation is naturally erroneous. It is naturally erroneous because it is a product of the religious world, which theological and theoretical atmosphere even the living God's chief apostle rejects by saying, "I am not of the world," John 17:16.
No, the "world" here mentioned is not a reference to the literal natural world. And no, this verse quoted from the book of John is not in reference to the confession of an individual stating his original residence as being from another dimension outside of space and time, or from any other similar superstitious or mythological thought. The "world" referenced is the religious world, which is understood from how it says, "I spake openly to the world; I ever taught in the synagogue, and in the temple, whither the Jews always resort; and in secret have I said nothing," John 18:20.
When our religious confidence is born, it is conceived within the religious world to a particular Jewish creed. This creed is not a correct representative of the living God's religious character. We understand that it is not a correct representative of the living God's devotional character because the scriptures call for our conversation's resurrection from it, saying, for example, "Be not conformed to this world: but be ye transformed by the renewing of your mind, that ye may prove what is that good, and acceptable, and perfect, will of God," Romans 12:2.
The Bible calls for our conversation to personally understand the character of its faith. The character of its confidence is not, and cannot be found within the religious world. Finding the character of our faith within the religious world would be like refusing to either believe or accept the saying, "Neither doth corruption inherit incorruption," 1 Corinthians 15:50. With our faith conceived in an atmosphere of spiritual and religious corruption, a necessary separation from that environment is demanded, which is why it says, "To him that ordereth his conversation aright will I shew the salvation of God," Psalm 50:23.
So what does this mean? Does this mean that our conversation is to remove its thoughts and feelings from an experience it is accustomed to? Does this mean that our faith is to experience its self without pastor so and so and without any apparent guide? Well, of course, and this has already been predicted: "I will bring the blind by a way that they knew not; I will lead them in paths that they have not known: I will make darkness light before them, and crooked things straight. These things will I do unto them, and not forsake them," Isaiah 42:16.
Yes, we are "blind." We are not literally blind, but our conversation is actually misguided. But there is a cure to our disease. Our conversation, by consenting to experience its self only with the scriptures, and only with its confidence in the living God, may abandon the rebuke, "Thou sayest, I am rich, and increased with goods, and have need of nothing; and knowest not that thou art wretched, and miserable, and poor, and blind, and naked," Revelation 3:17.
The Bible's number one concern is the condition of our conversation's thoughts and feelings. There is only one intention within this book, and it is the wellbeing of our faith's inward person. So will we allow the Bible's concern to become our own? Will we find out if this concern within the Bible is actually true and sincere? Our faith and its conversation needs to become aware of its condition, and if the Bible would state its displeasure with it, we too need to exercise humility as we take on discovering our confidence's reason for existing.