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Eckhardt's Homiletisches Reallexikon, 1907–1917

A cumulative subject index to seven Missouri Synod periodicals, compiled by E. (Ernest) Eckhardt (1868–1939) and printed at St. Louis between 1907 and 1917. Under each headword it sets numbered theses, and beside each thesis the places where the periodicals had treated it — by volume and page, running twenty years past the last of Der Lutheraner's own registers. Where the archive holds the volume a citation names, the citation below is a link to that page.

The alphabetical run is here in full, Abendmahl through Wunder, assembled from five scans: two archive.org items, a pair from Google Books that closes what had looked like a gap in the middle of the alphabet, and the archive.org tail. With it are the Beichtreden appendix, Eckhardt's own printed Register, and the separate 1913 treatise Die Schule, bound in with the later volumes and kept here under its own heading.

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Headwords are spelled as Eckhardt set them, so the filter folds the differences that would otherwise hide them — Sklaverei finds Sclaverei, Konkordienformel finds Concordienformel. What you see listed is always the printed spelling.

4,478 entries under 828 headwords, carrying 129,203 citations and 2,331 fragments too damaged to read · built 2026-09-16. uncorrected OCR

The German below is machine transcription of the 1907–1917 print (tesseract, Fraktur model) and has not been proof-read against the page. Read it as a finding aid: the citations are what it is for, and a garbled word is a defect of our OCR, not of Eckhardt.

1 entry under christuspersönlichevereinigung.

Chriſtus. —Perſönliche Vereinigung

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Anm. Es gehört das Zuſtandekommen dieſer Verei⸗— gung zu den Handlungen des dreieinigen Got⸗ 5. Der Vater ſendet den Sohn in die Welt. Der ohn iſt vom Himmel gekommen. Der Geiſt iſt über daria gekommen: b. nicht erſt nach und nach, ſondern im Augenblick der mpfängnis. Konk. 680: Welche Majeſtät er doch eich in ſeiner Empfängnis, auch im Mutterleibe ge— wt. Einwand. Das Bekenntnis ſage, Chriſtus ſei erſt nach iner Auferſtehung in die völlige Poſſeß der Maje⸗ ät eingetreten. 679. § 26. — Poſſeß heißt hier nicht eſitz, ſondern Beſitzergreifung, Gebrauch. Konk. 547. 16. Auch liegt der Ton auf dem Wort „völlig“. Antith. Die Kenotiker. ſ. § 15. b. 31. Gott perſönlich vereint mit einem Menſchen! a. Bei allem Wirken Gottes in der Welt ſteht Gott iner Perſon nach immer außerhalb und über ſeinen zerken, bei der perſönlichen Vereinigung aber fallen at Gottes und Gott ſelbſt in eins zuſammen. b. Gott iſt vereint mit allem in der Welt, aber in mz einzigartiger Weiſe mit Chriſto. c. Das erklärt nun auch, daß Chriſtus nach ſeiner enſchlichen Natur vollkommen ſündlos war. Gott tut ine Sünde. d. Darum iſt Chriſtus einerſeits ganz wie andere kenſchen und anderſeits doch auch wieder ganz anders. 32. Antitheſe. a. Neſtorius. Die Vereinigung iſt nur verbal. Die uden haben nur einen Menſchen gekreuzigt. b. Eutyches 451, lehrte eine Vermiſchung der Natu— m. — Seine Lehre wurde auf dem Konzil zu Chaleedon erdammt. Konk. 735. Anm. Dieſe Ketzerei tauchte ſpäter wieder auf, in⸗ em gelehrt wurde, daß Chriſtus zwar zwei Naturen, ber bloß einen Willen habe, wodurch die zwei Naturen uſächlich wieder geleugnet werden. c. Origenes. Der Logos hat ſich unmittelbar mit er Seele verbunden und durch dieſe erſt mit dem Leib. — Dann hätte die Vereinigung im Tode aufgehört. d. Die Reformierten. Dieſelben lehren: 1. Die Vereinigung iſt nur verbal. Calvin. — Damit leugnen ſie die wahre Menſchwerdung des Sohnes Gottes. 2. Keine Natur in Chriſto hat mit der andern irgend etwas gemein. 2 Bretter nebeneinander. 3. Nachdem Chriſtus gen Himmel gefahren iſt, iſt die Menſchheit nicht mehr auf Erden, nicht überall da, wo die Gottheit iſt. Sie leugnen Chriſti Allgegenwart nach ſeiner menſchlichen Natur, da ein wahrer Menſchenleib nicht zugleich an mehreren Or—

AI translation · machine

Note. The coming-about of this union belongs to the acts of the triune God. 5. The Father sends the Son into the world. The Son has come from heaven. The Spirit came upon Mary: b. not gradually, but at the moment of conception. Konk. 680: what majesty he already had at his very conception, even in the womb. Objection. The Confession says that Christ entered into the full possession of majesty only after his resurrection. 679, § 26. - "Possession" here does not mean ownership, but taking possession, use. Konk. 547, § 16. Also the emphasis lies on the word "full." Antithesis. The Kenoticists. See § 15, b. 31. God personally united with a man! a. In all of God's working in the world, God in his person always stands outside and above his works; but in the personal union, the work of God and God himself coincide as one. b. God is united with everything in the world, but in an altogether unique way with Christ. c. This also explains why Christ, according to his human nature, was perfectly without sin. God does no sin. d. Therefore Christ is, on the one hand, entirely like other men, and on the other hand, entirely different again. 32. Antithesis. a. Nestorius. The union is merely verbal. The Jews crucified only a man. b. Eutyches, 451, taught a mingling of the natures. - His teaching was condemned at the Council of Chalcedon. Konk. 735. Note. This heresy reappeared later, when it was taught that Christ indeed had two natures but only one will, by which the two natures were in fact denied again. c. Origen. The Logos united itself directly with the soul, and only through the soul with the body. - In that case the union would have ceased at his death. d. The Reformed. They teach: 1. The union is merely verbal. Calvin. - By this they deny the true incarnation of the Son of God. 2. No nature in Christ has anything whatsoever in common with the other. Two planks laid side by side. 3. After Christ ascended into heaven, the humanity is no longer on earth, not present everywhere the deity is. They deny Christ's omnipresence according to his human nature, since a true human body cannot be in several places at once...

  • Konk. 680
  • Konk. 547
  • Konk. 547. 16
  • Konk. 735
  • Neb. 1901, 61 margin
  • Theol. 4, 17 margin
  • Neb. 1901, 61 margin
  • Mich. 1904, 39 margin
  • Mich. 1904, 39. 65 margin
  • Mich. 1904, 39. 65. 66 margin
  • Mich. 88. 17 margin
  • Mich. 88. 17. 29 margin
  • Mich. 88. 17. 29. 34 margin
  • Mich. 88. 17. 29. 34. 36 margin
  • Mich. 88. 17. 29. 34. 36. 37 margin
  • Mich. 86, 49 margin
  • Mich. 86, 49. 50 margin
  • Luth. 4, 28 margin
  • Mich. 88, 37 margin
  • Mich. 88, 37. 36 margin
  • Can. 86, 42 margin
  • Mich. 1904, 43 margin
  • Mich. 1904, 42 margin
  • Mich. 1904, 42. 48 margin
  • Mich. 1904, 43 margin
  • Mich. 1904, 43. 44 margin
  • Mich. 1904, 44 margin
  • Mich. 1904, 44. 45 margin
  • Neb. 1901, 63 margin
  • Neb. 1901, 63. 79 margin
  • O. 1903, 35 margin
  • Mich. 88, 19 margin
  • Mich. 88, 19. 86, 58 margin
  • Mich. 88, 19. 86, 58. 59 margin
  • Mich. 88, 19. 86, 58. 59. 11 margin
  • Löber 499 margin
  • R. Pi. 39 margin
  • Mich. 88, 19 margin
  • Mich. 86, 49 margin
  • Mich. 86, 49, 53 margin
  • Luth. 23, 49 margin
  • Luth. 23, 49. 50 margin
  • Cal. 1904, 48 margin
  • Mich. 86, 11 margin
  • Ka. 95, 15 margin
  • Neb. 1901, 66 margin
  • Neb. 1901, 66. 90—92 margin
  • Mich. 86, 54 margin
  • Mich. 86, 54. 55 margin
  • Mich. 86, 54. 55. 19 margin
  • Mich. 86, 54. 55. 19. 20 margin
  • Ka. 95, 14 margin
  • Mit. 89, 15 —24 margin
  • Baier 3, 34 margin
  • Baier 3, 34. 56 margin
  • Günth. 151 margin
  • Günth. 151. 152 margin
  • Mich. 88, 85 margin
  • Cal. 1904, 18 margin

vol a, printed page 539 · scan: bub_gb_3EAUAAAAYAAJ/n0541

A citation shown like this names a volume the archive does not hold — most of Der Lutheraner and Lehre und Wehre past Jahrgang 10, and the five other series Eckhardt indexes, none of which are here. Those references are printed as Eckhardt set them rather than hidden: the reference is the useful thing even when we cannot serve the page. Page images of the Reallexikon itself are not served in this build; the scan note under each entry gives the item and image index in the archive.org copy.