Continuing the discussion of spiritual life, Paul touches on the question of the Kingdom's formation in our transforming world. Of course, this theme appears in the apostle's letter not by chance, but in connection with the spiritual path of specific people who had become partakers of the Kingdom and were living in it. It is certainly no accident that he writes to the Colossian Christians that their life is hidden with God, in the same place where Christ is hidden (v. 3). When he says "hidden," the apostle uses a Greek word that designated something concealed for a time from outsiders' eyes, something that will surely be revealed when the time comes. And this hidden thing will evidently be revealed on the day of the Savior's return, when everything secret becomes manifest (v. 4). In this case, as it appears, he is speaking of that fullness of the Kingdom which will be revealed to the world only at the end of time, on the day of Christ's second coming. Until that day, the life of Christians remains for the most part unnoticed by the world, especially as regards its spiritual foundation: it is as invisible to the world that is still not transformed as the Savior Himself is invisible to it, and people who live according to the laws of this untransformed world are quite sincerely certain that He is not with us.

In such a situation, the only testimony to the reality of the Kingdom for people who have not become partakers of it remains the spiritual life of Christians in those manifestations that are visible even in our world, still not transformed. This is what Paul speaks about when he calls the Colossian Christians to think not so much about observing religious norms and rules as about the witness that is the chief task of Christians as citizens of the Kingdom being disclosed in a transforming world. That is why the apostle calls the Colossian Christians to think of heavenly things ("the things above"), and not earthly things (vv. 1-2): for they, like all Christians in general, have to live according to the laws of the Kingdom in a world that does not yet live by them. Paul describes in considerable detail and with great force what such a life means in practice (vv. 5-11), and this description allows us to understand especially well what kind of witnesses to the Kingdom the apostle wanted to see. But he also understands that witness to the Kingdom is unthinkable without the transformation of human nature itself, without "putting off" the old humanity wounded by sin and replacing it with the new, free from sin and transparent to every breath and action of God (vv. 9-10). And for this new person all earthly distinctions move into the background, so that only Christ and the Kingdom remain significant (v. 11).

The apostle Paul speaks in the epistle to Colossians of a "new man", whose any member of the body of Christ is called to put on. It is fundamental for the New Testament, and it is especially the apostle Paul who speaks more often than the others of it. When this call comes true, all human divisions lose their meaning: there are no nationalities and social classes in Church, there are no ethnocultural and ritual divisions - says the apostle.

Such universalism from a human point of view is very difficult, because we consider very often the membership in various terrestrial categories of persons as our merit (or the guilt for the other people). There is no need to explain the position of the apostle; however it is important for each of us to listen and try to accept the real meaning of his words. No human category has value in the Kingdom of God.

We enter or don’t enter the Kingdom of God independently of the nationality. We enter or don’t enter the Kingdom of God independently of the standard of culture. There are not our social subdivisions in the Kingdom of God. And we are called to realize this universal Kingdom in our life. The apostle Paul speaks particularly about this, by witnessing Christ's life taken place in him.

Our visible life, our biological life, unfolds in particular cities and countries. But having died with Christ, we have received a new life, life in the biblical sense of the word—eternal life, which God possesses eternally. And in his letter to the Colossians, the apostle Paul writes that for now this life is hidden, concealed in God, but that it will be revealed in all its fullness (“glory”) when Christ comes in glory. Yet although it is hidden, it already exists, and it can transform our biological life here and now if we agree to cast aside all our human lack of love, everything that divides us, and accept the primacy within us of the life of God's Spirit, the Spirit who unites us all in a new world where “Christ is all, and in all.”