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Key ideas
Although some postmillennialists hold to a literal millennium of 1,000 years, most postmillennialists see the thousand years more as a figurative term for a long period of time (similar in that respect to amillennialism). Among those holding to a non-literal "millennium" it is usually understood to have already begun, which implies a less obvious and less dramatic kind of millennium than that typically envisioned by premillennialists, as well as a more unexpected return of Christ.
Postmillennialism also teaches that the forces of Satan will gradually be defeated by the expansion of the Kingdom of God throughout history up until the second coming of Christ. This belief that good will gradually triumph over evil has led proponents of postmillennialism to label themselves "optimillennialists" in contrast to "pessimillennial" premillennialists and amillennialists.
Many postmillennialists also adopt some form of preterism, which holds that many of the end times prophecies in the Bible have already been fulfilled.
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Types of postmillennialism
Postmillennialists diverge on the extent of the gospel's conquest. The majority of postmillennialists retain the notion of a final apostasy at the end of human history, presupposing the presence of a sufficient number of unsaved people on earth to mount the alleged rebellion. This postmillennial perspective essentially dovetails with the thinking of amillennial and premillennial schools of eschatology.
There are a minority of postmillennial scholars, however, who discount the idea of a final apostasy, regarding the gospel conquest ignited by the Great Commission to be total and absolute, such that no unsaved individuals will remain after the Spirit has been fully poured out on all flesh. This minority school, promoted by B. B. Warfield and supported by exegetical work of H.A.W. Meyer, has started to gain more ground, even altering the thinking of some postmillennialists previously in the majority camp, such as Loraine Boettner and R. J. Rushdoony.
The appeal of the minority position, apart from its obvious gambit of taking key scriptures literally (John 12:32; Romans 11:25-26; Hebrews 10:13; Isaiah 2:4;9:7; etc.), was voiced by Boettner himself after his shift in position: the majority-form of postmillennialism lacks a capstone, which Warfield's version does not fail to provide. Warfield also linked his views to an unusual understanding of Matthew 5:18, premised on Meyer's exegesis of the same passage, which presupposed a global conquest of the gospel in order for the supposed prophecy in that verse to be realized, which inexorably leads to a literal fulfillment of the third petition of theLord's Prayer: "Thy will be done on earth, as it is in heaven."
John Calvin's exposition of that part of the Lord's Prayer all but adopts the minority postmillennial position, but Calvin, and later Charles Spurgeon, were remarkably inconsistent on eschatological matters. Spurgeon delivered a sermon explicitly defending the form of absolute postmillennialism held by the minority camp today, but on other occasions he defended premillennialism. Moreover, given the nature of Warfield's views, Warfield disdained the millennial labels, preferring the term "eschatological universalism" for the brand of postmillennialism now associated with his thinking.
Warfield, like those who follow in his footsteps, did not seek to support his doctrine of cosmic eschatology from Revelation 20, treating that passage (following Kliefoth, Duesterdieck, and Milligan) as descriptive of the intermediate state and the contrast between church militant and triumphant. This tactic represented an abandonment of the Augustinian approach to the passage, ostensibly justified by a perceived advance in taking the Book of Revelation's parallel passages to the little season of Satan more seriously (cf. Revelation 6:11 and 12:12).
Postmillennialists also diverge on the means of the gospel's conquest. Revivalist postmillennialism is a form of the doctrine held by the Puritans and some today that teaches that the millennium will come about not from Christians changing society from the top down (that is, through its political and legal institutions) but from the bottom up at the grass roots level (that is, through changing people's hearts and minds).
Reconstructionist postmillennialism, on the other hand, sees that along with grass roots preaching of the Gospel and explicitly Christian education, Christians should also set about changing society's legal and political institutions in accordance with Biblical, and also sometimes Theonomic, ethics(see Dominion theology). The revivalists deny that the same legal and political rules which applied totheocratic state of Ancient Israel should apply directly to modern societies which are no longer directly ruled by Israel's prophets, priests, and kings. In the United States, the most prominent and organized forms of postmillennialism are based on Christian Reconstructionism and hold to a reconstructionist form of postmillennialism advanced by Gary North, Kenneth Gentry, and Greg Bahnsen.
http://en.wikipedia.org/wiki/Postmillennialism
Quotes
For as in the days that were before the Flood they were eating and drinking, marrying and giving in marriage, until the day that Noah entered into the ark, and knew not until the Flood came, and took them all away; so shall also the coming of the Son of man be." Christ does not here bring to view a temporal millennium, a thousand years in which all are to prepare for eternity. He tells us that as it was in Noah's day, so will it be when the Son of man comes again. {DA 633.1}
We have not a temporal millennium in which to do the work of warning the world. There is need of transformation of soul. The most effective intelligence that can be obtained will be obtained in the school of Christ. Understand that I say nothing in these words to depreciate education, but to warn those who are in danger of carrying that which is lawful to unlawful extremes, and of making altogether too much of human education. Rather insist upon the development of precious, Christian experience; for without this, the education of the student will be of no avail. {FE 357.1}
Taking the manner in which the prophecies had been fulfilled in the past, as a criterion by which to judge of the fulfillment of those which were still future, he [ William Miller] became satisfied that the popular view of the spiritual reign of Christ--a temporal millennium before the end of the world--was not sustained by the Word of God. This doctrine, pointing to a thousand years of righteousness and peace before the personal coming of the Lord, put far off the terrors of the day of God. But, pleasing though it may be, it is contrary to the teachings of Christ and his apostles, who declared that the wheat and the tares are to grow together until the harvest, the end of the world; [MATT. 13:30, 38-41.] that "evil men and seducers shall wax worse and worse;" [2 TIM. 3:13, 1.] that "in the last days perilous times shall come;" [2 TIM. 3:13, 1.] and that the kingdom of darkness shall continue until the advent of the Lord, and shall be consumed with the spirit of his mouth, and be destroyed with the brightness of his coming. [2 THESS. 2:8.] The doctrine of the world's conversion and the spiritual reign of Christ was not held by the apostolic church. It was not generally accepted by Christians until about the beginning of the eighteenth century. Like every other error, its results were evil. It taught men to look far in the future for the coming of the Lord, and prevented them from giving heed to the signs heralding his approach. It induced a feeling of confidence and security that was not well founded, and led many to neglect the preparation necessary in order to meet their Lord. {GC88 321.1}
"There is no cause for alarm," they cry. "Before Christ shall come, all the world is to be converted, and righteousness is to reign for a thousand years. Peace, peace! all things continue as they were from the beginning. Let none be disturbed by the exciting message of these alarmists." But this doctrine of the millennium does not harmonize with the teachings of Christ and His apostles. Jesus asked the significant question, "When the Son of man cometh, shall He find faith on the earth?" Luke 18:8. And, as we have seen, He declares that the state of the world will be as in the days of Noah. Paul warns us that we may look for wickedness to increase as the end draws near: "The Spirit speaketh expressly, that in the latter times some shall depart from the faith, giving heed to seducing spirits, and doctrines of devils." 1 Timothy 4:1. The apostle says that "in the last days perilous times shall come." 2 Timothy 3:1. And he gives a startling list of sins that will be found among those who have a form of godliness. {PP 102.2}
Here in this world we are to fit up for these great trials that are soon coming upon us. And yet some of us act as though we had a whole millennium before us in which to accomplish the work. But, says the text, "Watch and pray; for ye know not when the time is." And what Christ said to his disciples, I say unto you, "Take ye heed, watch and pray," that when the Master comes to reckon with his servants, you may receive from him the crown of life laid up for the overcomer, and rejoice with him in his kingdom. {RH, August 18, 1885 par. 14} 061309
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