Since Immanuel Kant, moral reasoning has been divorced from classical theology and reinscribed onto self-contained individuals. Shorn of theological particularities, modern ethics tries to identify behaviours to which every right-thinking person can assent. A basic premise of classical moral philosophy, however, was that if we know who we are and what our telos is, then we can have a good idea of how we ought to act. In his christology, Barth reappropriates this classical view of ethics and situates it christologically. Because Jesus’ human nature finds its being and telos in his divinity, Barth found an ethical pattern in the anhypostasis-enhypostasis doctrine. Restoring people to their proper place as creatures rather than Kantian demi-gods, Jesus shows us what it means to be truly human by being obedient to the Father. We cannot divinise individuals or the church, but the church exists enhypostatically. This anhypostatic-enhypostatic christological pattern orders our activities, making worship the first task of ethics. In prayer and in Sabbath keeping, Jesus shows us his utter dependence on God through supplication and rest. In these acts of worship, Christians act as they were created to act. We respond obediently to our Creator. But we also find an orientation towards other people in christology. Love of enemies has everything to do with the content and shape of God's command. It is involved in the telos of human life in being Christ-like.