David Bosch said, “It cannot be denied that the missio Dei notion has helped to articulate the conviction that neither the Church nor any other human agent can ever be considered the author or bearer of mission. Mission is, primarily and ultimately, the work of the Triune God, Creator, Redeemer, and Sanctifier, for the sake of the world.”  J.A. Kirk emphasizes the Trinitarian nature of mission. “When Christian communities speak about God, by definition they talk about Father, Son, and Holy Spirit. There simply is no other God. Therefore to talk about missio Dei is to indicate, without any qualification, the missio Trinitatis.”   
The ever so powerful words of John 3:16 introduce us to a Father in mission that loves the world so that he gave his son. As the Father gave the son for the whole of the world, so to the son gave the spirit. Together One God would reconcile, redeem and restore all of creation to himself.  The remarkable purpose for mission is the compassion and love of the Father for his creation, and the end goal of mission is God’s Kingdom for the Son. These paired purposes from missio Dei found the impetus and spirit of the church in mission. Driven by the Father’s love, the Church should not seek to impose Christendom upon the world since it is the bride and not the King. Nor should the church confuse its culture with its calling. The church in America has long sought to westernize the world and conform it to its image rather than see the Spirit conform the lost of the world to the image of God. Missio Dei excludes the historical confusion of the Church's mission and the secular political process in Christendom.   
Since the Father is the Creator and the source of all creation, the defining of creation restored must be centered on the will of the Father, through His Word the Son, by the work of the Spirit. Evangelical theologian Millard Erickson provides a succinct way of thinking about how the three divine persons worked together in creation: “It was the Father who brought the created universe into being. But it was the Spirit and the Son who fashioned it. While the creation is from the Father, it is through the Son and by the Holy Spirit.”  Therefore the definition of reconciling, restoring, and regenerating creation back to the original intent of the Father is the work of the Spirit and the Son. It is not the mission of the church to “terraform” the planet into one culture, but to submit the transforming work of individuals and nations to the reconciling Son, sent by the Father, and the regenerating Spirit who is sent by the Son.
The incarnation is the defining moment of God’s mission and provides the archetypal model for the church in mission. The gospel story of the Son sent by the Father missional. Christology becomes at some point doxology of the church both to God and of God the world. Consider the implications of missiology in through the incarnation, Jesus being fully divine also becoming fully man. And what of the humiliation of Christ leaving the perfect ethos of heaven and coming down to the foreign culture of the Earth? Can we completely fathom the missiological implications of the birth Christ alone? And what of his humiliation from living among sinners, dying on the cross and even being buried in the Earth? Are these the actions of majesty or a missionary? Does Christ invade culture as sovereign or as a suffering servant? And what of his politics?  And why does his ministry on Earth have so little to say about the government and yet so much to say about the heart of man? The core of the church’s mission is to convey this Gospel of Christ’s incarnation, death, and resurrection. Emmanuel, God with us. But the message must be communicated in some contextualized method, while unswerving from the character of Christ. The incarnation demonstrates that God’s mission is not dependent on any one human culture or language.  Suffering too is an intrinsic part of the missio Dei, rooted in the suffering of the Son. “Missio Dei always leads us by way of Golgotha, by way of suffering.”  
