For medieval people, everything was a sign pregnant with meaning. "Dante's universe did not simply exist; it meant, and it meant intensely," writes Louis Markos. "The universe was less a thing to be studied than a poem to be loved and enjoyed." For the medievals, the whole world was an icon of the divine, a manifestation of God. That is, God wasn't a distant, absentee figure but as close as the sun in the sky, the wind in the trees, the cry of a baby, and the sigh of a lover.

Rod Dreher, How Dante Can Save Your Life, p. 45

In Creation Regained, Albert M. Wolters contrasts dualistic worldviews within broad Christianity with what he calls a reformational worldview:

I would like to briefly identify the basic difference between a reformational worldview and other Christian worldviews. 

One way of seeing this difference is to use the basic definition of the Christian faith given by Herman Bavinck: "God the Father has reconciled His created but fallen world through the death of His Son, and renews it into a Kingdom of God by His Spirit." The reformational worldview takes all the key terms in this ecumenical trinitarian confession in a universal, all-encompassing sense. The terms "reconciled," "created," "fallen," "world," "renews," and "Kingdom of God" are held to be cosmic in scope. In principle, nothing apart from God himself falls outside the range of these foundational realities of biblical religion. 

All other Christian worldviews, by contrast, restrict the scope of each of these terms in one way or other. Each is understood to apply to only one delimited area of the universe of our experience, usually named the "religious" or "sacred" realm. Everything falling outside this delimited area is called the "worldly," or "secular," or "natural," or "profane" realm. All of these "two-realm" theories, as they are called, are variations of a basically dualistic worldview, as opposed to the integral perspective of the reformational worldview, which does not accept a distinction between sacred and secular "realms" in the cosmos. 

That is one way of explaining the distinctiveness of the reformational worldview. Another way is to say that its characteristic features are organized around the central insight that "grace restores nature"--that is, the redemption in Jesus Christ means the restoration of an original good creation. . . . In other words, redemption is re-creation. . . . It is plain how central the doctrine of creation becomes in such a view, since the whole point of salvation is then to salvage a sin-disrupted creation.

Albert M. Wolters introduces two helpful concepts in worldview thinking in his book Creation Regained. These two terms are "structure" and "direction."

"Philosophy can be described as that comprehensive (totality-oriented) scientific discipline which focuses on the structure of things--that is, on the unity and diversity of creational givens. Theology (i.e., Christian systematic theology), on the other hand, can be said to be that comprehensive (totality-oriented) scientific discipline which focuses on the direction of things--that is on the evil that infects the world and the cure that can save it. Christian philosophy looks at creation in the light of the basic categories of creation. A worldview, by contrast, is equally concerned with both structural and directional questions."

From Albert Wolters Creation Regained:

"One of the unique characteristics of human beings is that we cannot do without the kind of orientation and guidance that a worldview gives. We need guidance because we are inescapably creatures with responsibility who by nature are incapable of holding purely arbitrary opinions or making entirely unprincipled decisions. We need some creed to live by, some map by which to chart our course. The need for a guiding perspective is basic to human life, perhaps more basic than food or sex." 

 "The Scriptures are many things to the Christian, but central to their purpose is instruction. There is no passage in Scripture that cannot teach us something about God and his relationship to us. We must approach the Scriptures as students. . . . 'Everything that was written in the past was written to teach us,' says Paul of the Old Testament Scriptures (Rom. 15:4), and the same applies to the New Testament. That is why the concept of 'sound doctrine' is so central in the apostolic witness--not doctrine in the sense of academic theology, but as practical instruction in the life-and-death realities of our walk in the covenant with God. . . . That is also involved in what Paul calls the 'renewal of our minds' (Rom. 12:2). We need that renewal if we are to discern what God's will is in the full range of our lives--'his good, pleasing and perfect will.'"