By P. Andrew Sandlin
Published May 1, 2008
Roots — Romanticism was an artistic phenomenon that spread over Europe in the eighteenth and nineteenth centuries. It affected different countries at different times and even influenced America by means of England. Romanticism in literature and other art forms was a reaction to what it perceived as the cold, structured, scholastic “neo-classical” art forms of the eighteenth century. We of the English-speaking world are most acquainted with the Romanticism of English writers like Wordsworth, Coleridge, Shelley, and Keats. Romantic literature is marked by the exaltation of the individual and his feelings (as opposed to his reason); experimentation with new literary forms; a fascination with nature; use of the more common and less elitist forms of expression; and obsession with the bizarre and supernatural and demonic.
Heavy traces of Romanticism survive in modern culture, and religiously they were manifested markedly in parts of Protestant liberalism; they survive today in the conservative wing of Protestantism, including Pentecostalism, Fundamentalism, and Evangelicalism.
Modern Christianity resembles Romanticism to a striking degree. It is a movement characterized largely by a stress on individualism and feeling and a reaction against reason and what it perceives as cold rationalism. Like European Romanticism it distrusts elitism and intentionally appeals to common people. In many instances it is stamped by an undue concern for supernatural signs, wonders, visions, and subjective “leadership of the Spirit”-thereby possessing a “sanitized” similarity to the romantic obsession with the supernaturalistic and bizarre.
Infatuation with youth — A characteristic of Romanticism to which this essay pertains, however, is its infatuation with youth or the idea of primeval life. The romantics generally believed that age was spoiled by human institutions, and that if we could just tap the mind and resources of children we could restore to life what it really means to be human. Romantics seemed to overlook the ignorance of youth and stressed rather its innocence.
Similarly, conservatives are consistently looking back wistfully and longingly at their early Christian life. Often they are convinced that the period of greatest joy in their Christian life was immediately after their conversion. Because they believe they do not possess in the present the joy they once possessed, they are convinced that they lost some element of spirituality in the intervening period. Conservative preachers exhort their listeners to “come back” to where they once were spiritually. Defined as a restoration of the joy, enthusiasm and dedication of the early Christian life, revival is a common theme of conservative preaching. Those newly converted are held up as examples to older and more mature saints who have somehow grown colder and whose enthusiasm does not quite measure up to that of the recently saved. This romantic element is manifested further in the back-to-basics theme so prevalent today (“Things are getting too complex in our churches; we just need to get back to the ABC’s”).
The worship of immaturity — The problem here is not with the preacher’s calling God’s people to repent of their sin; the Bible is full of examples of that practice. The problem in conservative romanticism is, rather, that spiritual restoration is tied so closely to the early Christian life, that is, to the time of spiritual immaturity. The exhortation to or desire for a return to spiritual youth and “the ABC’s” of the Christian life is directly antithetical to the Biblical message, however. Indeed, Paul chided the Corinthians for their spiritual immaturity; the writer of the epistle to the Hebrews likewise rebuked those believers because they had failed after so long in the Christian Faith to manifest the marks of spiritual adulthood. In modern conservatism spiritual youth is romanticized; in Scripture, it is lamented, especially when Christians’ physical age far exceeds their spiritual growth.
A defective view of the Christian life — I am convinced that conservatives are so enthralled with spiritual youth because they have a defective view of the Christian life. To many of them, at least, the Christian life is a cycle consisting of obedience, backsliding, spiritual revival, obedience, and so forth. They need a good “revival” every once in a while (and remember that revival is equated with earlier periods in their Christian life) and when they experience a “revival,” they will be set-at least until they need another let-me-get-back-to-that-infant-enthusiasm “revival.”
But if they just understood that spiritual growth, rather than “revival,” is the normal Christian walk and the means of sanctification, they would quickly jettison the maudlin obsession with their spiritual childhood.
Liabilities of immaturity — To Paul, spiritual youth is fraught with pitfalls, ignorance, divisiveness, pride, and jealousy (I Cor. 3). It is a state of life perhaps inevitable for those newly converted, but reprehensible to those saved for any significant period. Undoubtedly what makes spiritual immaturity so attractive to modern conservatives is the euphoria and enthusiasm with which it is accompanied. When adults are converted they frequently experience joy because of their awareness of emancipation from the bondage of sin and because of their overwhelming sense of ecstasy in their new relationship with the Lord Jesus Christ. Contrary to conservative opinion, however, this enthusiasm, proper though it is, is no index of spirituality. Arguably, at root what many of the romantic-minded Christians are really looking for in the return to spiritual youth is good feelings that accompany the period immediately following conversion (it may be recalled that intensity of feeling was another chief characteristic of Romanticism).
Just as in a hearty, protracted marital relationship, love between spouses consists less in the euphoric feelings of dating and engagement than in the security of commitment and quiet confidence of companionship, so spirituality of the Christian life should be measured not in terms of intense feeling but in certain commitment to Christ evidenced by obedience to his word (2 Jn. 6 ).
Impatience — It just so happens, though, that modern conservatives, like most modern Westerners, are not exactly thrilled with the patience required for quiet, progressive growth. They want good feelings, and they want those feelings now. They “lost that lovin’ feelin’,” and must recover the enthusiasm (or weepiness) associated in their minds with their immediate post-conversion life.
If the Christian life is understood as a period of patient progressive sanctification, nonetheless, restoration of spiritual immaturity is not merely undesirable but retrogressive, i.e., going in the wrong direction spiritually. When believers “go away from God,” they need spiritual growth, not its opposite,which is spirituality immaturity. They need to recognize the requirements of the word of God and comply with those requirements. They don’t need the tingly enthusiasm associated with spiritual immaturity.
Cult of youth — Just as a characteristic of Romanticism was the belief that youth was a period of sincerity in which clear eyes unclouded by adult prejudices is the ideal, so the Christian romantics believe that somehow those recently converted possess a pure sincerity in devotion necessarily eroded by time in more mature believers. If the Bible is true, however, that simply cannot be. In those who are truly saved Christ operates ineluctably (Phil. 1:6). Since the Christian romantics often do not recognize the doctrine of progressive sanctification, they must appeal to the “revival” of spirituality.
Romantic evangelism — I should not avoid mentioning, in addition, that Christian romanticism is often related to defective views of evangelism. In churches in which the convicting operation of the Holy Spirit is circumvented in favor of techniques manipulating human emotions and will, we may naturally expect false conversions, and among unbelievers nonetheless convinced of their conversion there can be no genuine spiritual growth; therefore, they are often urged to somehow recover now-dormant feelings immediately following their supposed conversion experience. In other words, Christian Romanticism is a technique for giving false assurance to specious believers.
More importantly, it is a pernicious mood that should be strenuously avoided.
Forerunner - Home » The Puritan Storm
Your comments are welcome!
Visit The Forerunner's Discussion Forum!
“Give me liberty or give me death!”
Patrick Henry’s famous declaration not only helped launch the War for Independence, it also perfectly summarized the mindset that gave birth to, and sustained, the unprecedented experiment in Christian liberty that was America.
The freedom our Founders envisioned was not freedom from suffering, want, or hard work. Nor was it freedom to indulge every appetite or whim without restraint—that would merely be servitude to a different master. No, the Founders’ passion was to live free before God, unfettered by the chains of autocracy, shackles that slowly but inexorably bind men when the governments they fashion fail to recognize and uphold freedom’s singular, foundational truth: that all men are created in the image of God, and are thereby co-equally endowed with the right to “life, liberty, and the pursuit of happiness.”
This presentation is a similar call, not to one but many. By reintroducing the principles of freedom that gave birth to America, it is our prayer that Jesus, the true and only ruler over the nations, will once again be our acknowledged Sovereign, that we may again know and exult in the great truth that “where the Spirit of the LORD is, there is liberty” (2 Cor. 3:17).
Welcome to the Second American Revolution!
This DVD features “Liberty: The Model of Christian Liberty” along with “Dawn’s Early Light: A Brief History of America’s Christian Foundations.” Bonus features include a humorous but instructive collection of campaign ads and Eric Holmberg’s controversial YouTube challenge concerning Mitt Romney’s campaign for president.
$14.95 — ORDER NOW!(We accept all major credit cards and PayPal.)
Download the Free Study Guide!
God’s Law and Society powerfully presents a comprehensive worldview based upon the ethical system found in the Law of God.
Speakers include: R.J. Rushdoony, George Grant, Howard Phillips, R.C. Sproul Jr., Ken Gentry, Gary DeMar, Jay Grimstead, Steven Schlissel, Andrew Sandlin, Eric Holmberg, and more!
Sixteen Christian leaders and scholars answer some of the most common questions and misconceptions related to this volatile issue:
1. Are we under Law or under Grace?
2. Does the Old Testament Law apply today?
3. Can we legislate morality?
4. What are the biblical foundations of government?
5. Was America founded as a Christian nation?
6. What about the separation of Church and State?
7. Is neutrality a myth?
8. What about non-Christians and the Law of God?
9. Would there be “freedom” in a Christian republic?
10. What would a “Christian America” look like?
Perfect for group instruction as well as personal Bible study.
Ten parts, over four hours of instruction!
Running Time: 240 minutes
Watch over 60 on-line video interviews from God’s Law and Society.
$19.95 — ORDER NOW!(We accept all major credit cards and PayPal.)
“Here I stand … I can do no other!”
With these immortal words, an unknown German monk sparked a spiritual revolution that changed the world.
The dramatic classic film of Martin Luther’s life was released in theaters worldwide in the 1950s and was nominated for two Oscars. A magnificent depiction of Luther and the forces at work in the surrounding society that resulted in his historic reform efforts, this film traces Luther’s life from a guilt-burdened monk to his eventual break with the Roman Catholic Church.
Running time: 105 minutes
Special offer: Order 5 or more for $5 each.
Watch a clip from Martin Luther.
$9.95 — ORDER NOW!(We accept all major credit cards and PayPal.)
That Swiss Hermit Strikes Again!
Dr. Schaeffer, who was one of the most influential Christian thinkers in the twentieth century, shows that secular humanism has displaced the Judeo-Christian consensus that once defined our nation’s moral boundaries. Law, education, and medicine have all been reshaped for the worse as a consequence. America’s dominant worldview changed, Schaeffer charges, when Christians weren’t looking.
Schaeffer lists two reasons for evangelical indifference: a false concept of spirituality and fear. He calls on believers to stand against the tyranny and moral chaos that come when humanism reigns-and warns that believers may, at some point, be forced to make the hard choice between obeying God or Caesar. A Christian Manifesto is a thought-provoking and bracing Christian analysis of American culture and the obligation Christians have to engage the culture with the claims of Christ.
$19.95 — ORDER NOW!(We accept all major credit cards and PayPal.)
Who is the dreaded beast of Revelation?
Now at last, a plausible candidate for this personification of evil incarnate has been identified (or re-identified). Ken Gentry’s insightful analysis of scripture and history is likely to revolutionize your understanding of the book of Revelation — and even more importantly — amplify and energize your entire Christian worldview!
Historical footage and other graphics are used to illustrate the lecture Dr. Gentry presented at the 1999 Ligonier Conference in Orlando, Florida. It is followed by a one-hour question and answer session addressing the key concerns and objections typically raised in response to his position. This presentation also features an introduction that touches on not only the confusion and controversy surrounding this issue — but just why it may well be one of the most significant issues facing the Church today.
Ideal for group meetings, personal Bible study — for anyone who wants to understand the historical context of John’s famous letter “… to the seven churches which are in Asia.” (Revelation 1:4)
Running Time: 145 minutes
$17.95 — ORDER NOW!(We accept all major credit cards and PayPal.)