When we think of ‘worldview’ as an analytic tool, in order to categorize various belief systems worldwide, we often think, as Christians, that we have a spot in that type of indexing. But I am not ultimately a proponent of thinking of the Christian reality in the philosophical terms presupposed for thinking in terms of a worldview. Even so, insofar as this 
discipline of intellection goes, it can be helpful in at least providing a sense of order in regard to thinking about the various juxtapositions of the various ‘belief systems’ that populate the world, and its peoples. But at the same time, when the Christian gets into the ‘meatier’ things what ought to become evidently clear is that the Christian reality, who is the Christ and the triune God, are incapable of being subject to the sociological strictures used to adjudicate belief systems. The Christian reality gets behind such maneuvers; it is basic to the very fabric of seen and unseen reality; it has no analogues in the created order; it is a miracle of sui generis and novum magnitude.
For the remainder of this article, I want to provide a good word from Karl Barth on the problem that thinking about the Christianity reality, in terms of worldview, presents the Christian with. This type of thinking might contradict dearly held beliefs about the very structure of reality, for some. But I think that what Barth is getting at is, indeed, the most faithful telling the Christian can hear in regard to thinking about both protology and eschatology with reference to their center in Jesus Christ. What will be observed, as I develop this a bit further, is the primordial nature of the Christian reality; such that its reality has no competitors, as if in a dualistic duel.
Robert Dale Dawson writes, with reference to Barth’s theology of the resurrection, and the primal significance and reach such theology has towards Barth’s thinking.
A large number of analyses come up short by dwelling upon the historical question, often falsely construing Barth’s inversion of the order of the historical enterprise and the resurrection of Jesus as an aspect of his historical skepticism. For Barth the resurrection of Jesus is not a datum of the sort to be analyzed and understood, by other data, by means of historical critical science. While a real event within the nexus of space and time the resurrection is also the event of the creation of new time and space. Such an event can only be described as an act of God; that is an otherwise impossible event. The event of the resurrection of Jesus is that of the creation of the conditions of the possibility for all other events, and as such it cannot be accounted for in terms considered appropriate for all other events. This is not the expression of an historical skeptic, but of one who is convinced of the primordiality of the resurrection as the singular history-making, yet history-delimiting, act of God.[1]
Dawson sets us up to read Barth well with reference to the problems that world-view presents its would-be practitioners with. The reader will notice how Dawson’s description of Barth’s thinking of “the primordiality of the resurrection as the singular history-making, yet history-delimiting, act of God” dovetails nicely with Barth’s thoughts in general, with regard to thinking the Evangel in the terms that world-view presupposes.
Barth writes at length:
. . . We conclude this introductory consideration with an observation which in the light of this applies to the Christian doctrine of creation as a whole.
Its theme is the work of God which is characterised by the fact that—because the covenant is its basic purpose and meaning and God in Jesus Christ is the Creator—it is divine benefit. The character of its theme, established in this way, is what distinguishes the Christin doctrine of creation from all the so-called world-views which have emerged or may conceivably emerge in the spheres of mythology, philosophy and science. It differs from all these by the fact that it is based on God’s revelation. But this is not merely a formal difference. It is also material. The Christian doctrine of creation does not merely take its rise from another source. It also arises very differently from all such world-views. It not only has a different origin, but has a different object and pursues a different course. The divine activity which is its object can never become the theme of a world-view.
The truth of this assertion is seen at once from the fact that none of the world-views so far known to us has attained to the concept of creation by following to the end the way from noetics to ontology and genesology, but has usually remained stuck either in noetics or at most in ontology. The philosophical equivalent for the theological idea of divine creation would have us to be at least that of a pure and basic becoming underlying and therefore preceding all perception and being. But the world-views normally take their point of departure within the circle of perception and being, subject and object, and are content to describe it according to the relationships determined by a particular view, the variations and differences, progressions and retrogressions, between the individual systems being so great that on the one hand the universe seems to be more like a great thought, and on the other more like a great machine. In some cases the basic problem of becoming, the question of the whence of the universe, whether it be conceived as thought or machine, is not even noticed but naively ignored. In others it is not overlooked but consciously left open, with a resigned or emphatic assertion of its inherent unanswerability. In others again there may be an attempt to answer it, but only in the form of a geneseologically deepened noetics or ontology, so that it is not really answered but only distorted. For the problem of becoming as opposed to that of knowledge or being is a new and independent problem which cannot be answered by any interpretation of knowledge and being and their mutual relationship. It must be viewed independently if it is to escape the suspicion that it has not really been viewed at all.[2]
The reader might better be informed now, at the very least, as to why Barth rejects the discipline and categorization that world-view offers as an analytic tool; at least in regard to thinking the Christian reality. I am, once again (surprise!), in agreement with Barth on this. His rejection of worldview thinking, of course, fits well with his rejection of natural theology; indeed, his rejection of natural theology naturally (pun intended) leads to a rejection of thinking in terms of worldviews.
When it comes to the evangelistic task (gift), personally, I make use of whatever tools seem necessary for that particular engagement. Speaking in terms of worldviews, initially, might be helpful towards grabbing some sort of intellectual footing among the people we are seeking to reach for Christ. But for me, really, the better way is to go the way of Barth; at least when proclaiming the Gospel to people. People (all of us) need to be confronted with the unapologetic and weightiness of the living God; that’s what a genuine presentation of the Gospel does (and comes with). It is the ‘natural man’ who wants to reason their way to whatever they want to reason themselves to. But the Gospel, and its eternal reality, is not natural. The Gospel is supranatural even as it comes veiled in the natural of the human body. It is in this way, on the analogy of the incarnation, that the Gospel (God’s Self-revelation in Jesus Christ; for ‘revelation is reconciliation’) is in the world, but not of it. God is genuinely and fully human in Christ, but human in the sense that He is, in Christ, the archetype, the firstborn of creation, humanity (cf. Col 1.15). He is the One for the many. Even this movement itself, its unilateral ingress, ought to show the seeker the Way, the order of God; indeed, the order of the Gospel itself. The order, as Dawson, with reference to Barth, and Barth himself have shown is of a primordial nature vis-à-vis the creation (and re-creation) of the world. There is no “worldview” that can account for that since the world has no view without first being created and re-created ex nihilo, as it were, in and from the resurrection of God in the humanity of Jesus Christ. Worldviewism can attempt to give account for these heights via propositions and generalizations, but the Gospel itself ultimately resists such attempts; the Gospel represents, to use philosophical jargon: the scandal of particularity. The claim of the Gospel is that there is only One living God, and that He is for us, for the world in Jesus Christ. The claim of the Gospel is that Christ alone is the way, the truth, and the life; that is the primordiality of the whole thing. The Gospel, and all of its implications, is the MIRACLE.
[1] Robert Dale Dawson, The Resurrection in Karl Barth (UK/USA: Ashgate Publishing Company, 2007), 13.
[2] Karl Barth, Church Dogmatics III/1 §42 The Doctrine of Creation: Study Edition (London: T&T Clark, 2010), 335-36.