John Flett, The Witness of God: The Trinity, Missio Dei, Karl Barth, and the Nature of Christian Community (Eerdmans, 2010): 121-2.
German mission’s preoccupation with its particular approach to indigenization blinded it to any potential within Barth’s dogmatic framework for a thick theological account of mission. As Ustorf suggests, “the German missiologists’ theological manoeuvering between a theological...and an anthropological...point of departure produced missiological ambivalence (either-or theology) and ended with the victory of anthropology.” These appropriated elements were reframed according to the theological substructure of natural theology, using the dogmatic guise of the law and the orders of creation.
Barth’s 1932 lecture does not ground missions in the doctrine of the Trinity. His emphasis on God’s subjectivity is a direct consequence of his understanding of the doctrine, but he does not develop a positive account of the Trinity’s missionary economy. He never articulates something similar to the central missio Dei affirmation that “God is a missionary God.” The eventual Trinitarian grounding of mission as articulated at Willingen 1952 affirms creation and culture as central to mission, and it does so in over opposition to a christological emphasis. Barth’s attempt to dislocate mission from creation is precisely the approach against which missio Dei theology reacts.