In reflecting on the claims of Christian ethics on secular institutions, Bonhoeffer has recourse to the universal Lordship of Christ, which is grounded not only in his creation of all that is, but also in his redemption of all that is. This means that all things find their true meaning and “innate law” in obedience to Christ:
In the proclamation of the dominion of Christ over secular institutions these institutions are not made subject to an alien rule, for “he came unto his own” (John 1.11) and “by him all things consist” (Col. 1.17). [….] Under the dominion of Christ they attain to their own true character and become subject to their own innate law, which is theirs according to the manner of their creation. Nor, on the other hand, are they made subject to the arbitrary rule of a so-called autonomy which is fundamentally nothing but lawlessness, ἀνομία, and sin, but within the world which is created, love and reconciled by God in Christ they receive the place which is characteristic, proper and right for them. Thus under the dominion of Christ they receive their own law and their own liberty. (Ethics, p.323)
It is remarkable how much such a view has in common with the Dutch neo-Calvinism of a Kuyper or Dooyeweerd. All things, including, for Bonhoeffer, especially the four “mandates” of Church, family, government and labour, become properly themselves in obedience to the divine commandment contained within the proclamation of Christ. They do not become something foreign, such that they should be called a “Christian family,” “Christian government” or “Christian labour,” but simply family as it should be, government as it should be, labour as it should be and was created to be by Christ “in whom all things hang together” (Col. 1:17).