I should first say that Romantic Christianity is for adults, for post-adolescents. It is, in other words, a product of the modern adult consciousness.
It is for all Western adults, because all modern Western adults are Romantic; and all may (if they want it) choose to accept the gifts of Jesus.
But I need to say this because this means that Romantic Christianity is neither intended-as nor suitable-as a Christian way of bringing-up children - raising kids is still, essentially, pretty much the same as it was in the era of traditional Christianity. In other words, for pre-adolescents guidance must necessarily be external, and therefore a Christian environment is the key (home, school, church, books, 'media' etc).
But beyond adolescence lies the destiny of a Romantic consciousness, and the new thing needed is that this be a Christian consciousness.
One major concern about Romantic Christianity relates to morality - and in these times and this place, this means primarily sexual morality. Traditional Christianity was pretty clearly defined in relation to sexual morality; and mainstream modernity has as its (perhaps) core value the Sexual Revolution in its various dominating phases.
The Sexual Revolution is, of course, ever 'advancing' its scope (despite the contradictions) via advocating positively divorce, extramarital promiscuity, abortion, feminism, homosexuality, sadomasochism, transexualism and so on 'forward' toward paedophilia and I don't know what next - the stages of dominance of which define modern culture.
Traditional Christianity is clearly against the sexual revolution - on various grounds: for example the teachings of scripture, the authority of the church, the primacy of tradition, the rigorous implications of theology. Now, all of these grounds are 'external' - so Romantic Christianity requires that they must be validated by internal and intuitive understanding and assent.
The problem has often been that the Romantic impulse has, since the time of Lord Byron and Shelley, often been used as a reason to reject traditional sexual morality - by simply claiming that one does not find intuitive confirmation of 'conventional' morality; and that - on the contrary - inner conviction validates unfettered expression of one's own current lusts and desires.
This 'morally relativistic' way of reasoning has become 'official' over the past several years; so that the sexual revolution requires no greater validation than that claim that it would make some person or group unhappy, or simply unfulfilled (here and now) if they were prevented from doing some sexual thing that they currently very much want to do. If, that is, the 'thing' is currently approved-of by the mainstream sexual revolution at that particular point - and this has changed, and reversed, through recent history. For instance, 'Weinstein-type' promiscuous behaviour was strongly supported, positively-media-depicted, and leftist-advocated in the late 1960-70s, when 'hetero'-sex was officially regarded as merely a pleasurable type of physical exercise; not to be taken seriously.
This validation of extended sexuality began by being applied only to 'consenting adults in private' and was presented as toleration; but has swiftly been extended to public situations and to children of any age and it is now necessary that extending the sexual revolution (in officially approved direction) be actively and publicly embraced - and this positive attitude is compulsory.
It certainly seems (to traditionalist Christians) as if Romantic Christianity is either sure to be distorted to rationalise the sexual revolution (as happens all the time among the mainstream churches, and by 'liberal' Christians'). But then, the fact is that anything can-be/ has-been/ is-being perverted to rationalise the sexual revolution - whenever the motivation to do so outweighs the desire for truth.
The way I think of it is that the intuitions of Romantic Christianity do not merely 'validate' the truth of sexual morality as it is (partially, with some distortions) represented by the various traditional Christianities (which situation would suggest that the intutions are not necessary, because we could take traditional moal codes as a short-cut to where we wanted, ultimately, to go). Instead, what happens is that by Christian intuition we are able to know for our-selves that sexual morality arises-from ultimate and universal reality.
We personally tap-into the very source of morality, in the nature-of-things - that is in God's creation.
But this direct knowledge of ultimate sexual morality is Not in the traditional form of general laws and rules about collectives of people; instead (as Rudolf Steiner makes clear in Philosophy of Freedom).
What would be (can be) discovered is that morality is on the one hand absolutely specific to each situation, and also absolutely objective - there is always just one right thing to do, and one only.
And this we can know for-ourselves, and can only know for-ourselves - although equally the judgement of what we may say or do is open to the unique and direct evaluation on others who love us*.
*But only those who love us - because only such have the ability to know directly concerning our souls - by contrast, with other strangers and secondhand observers, they will merely be applying general principles to general situations.