In practically every one of his letters, Paul in one way or another touches on the question of what the essence and meaning of Christianity are. And Second Corinthians is no exception. Here Paul reminds us again that Christianity is not some new religion or new moral teaching, but a new life, whose newness consists in the fact that it belongs not to us, but to Christ, who came into the world in order to share it with each of us who is willing to receive it. Only in this way can we both share in the Kingdom and be freed from sin.

This new life that enters us through Him is like a blood transfusion in certain serious illnesses: there are cases when the patient's blood has been irreversibly poisoned, so that the only thing left is to replace it with other, fresh blood. And our life, given to us by God, has been poisoned by sin so deeply that the only way to keep us from dying is to replace that former life with another, new one, free from sin.

Is that not why Christian life is so joyful and so difficult at the same time? Living in the Kingdom is certainly joyful, but then one has to consent to a "transfusion of life," and therefore to renounce once and for all something so familiar, habitual, and in many ways comfortable, despite all its problems. But this is renunciation for the sake of the Kingdom. And each person makes his own choice.

Continuing the discussion of the Kingdom, Paul draws attention to what is in fact the foundation of Christianity: Christians are those who live one life with the risen Christ, the life of the Kingdom that He brought into the world. They become a "new creation," being renewed by the breath of God that permeates this Kingdom (v. 17). Therefore it is pointless to approach witnesses of the Kingdom by the usual human measure, because what they say expresses not their own assessments of what is happening or their attitude toward it, but God's view of the situation, which the witnesses simply convey to those to whom they preach. And if the assessments at times prove severe, this is only an objective given, not the ill will of a witness who, on his own initiative, would never resort to such severity (v. 13).

The proof of a witness's sincerity can only be his openness both to God and to people (vv. 11-12), an openness without which no witness to the Kingdom is possible. When it comes to witness, the witness, more than anyone else, is guided by the spiritually understood principle of "nothing personal." All human sympathies and antipathies move into the background, since they are conditioned mainly by the limitation of fallen human nature and have nothing to do with the Kingdom. A Christian no longer lives his own natural life; he lives the life of the Risen One, for which these sympathies and antipathies mean nothing (vv. 14-15). Even the attitude toward the Savior Himself ceases in such a case to be purely human, as it necessarily was, for example, for the apostles who associated with Jesus during His earthly ministry (v. 16). The only goal of witness is the salvation of each person, his reconciliation with God through Christ, and his receiving in Christ the Kingdom that the Savior opens to everyone who seeks and is ready to trust Him (vv. 18-21).

What distinguishes the biblical meaning of the word "peace" from the universally accepted? In our daily language we understand it rather in a common way, as the opposite of war or the lack of dissensions.

This word "shalom" is much more voluminous - it is a state of harmony and balance, order and beauty. Such is the state of the relationship inside the Trinity, such was the state of the universe in the seventh day of the Creation, such become our relationships with God in Jesus Christ, - "for He is our peace" (Eph. 2:14). And besides, we are capable of spreading these relationships on other people, because is given to us the word and the ministry of reconciliation.