logion


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lo·gi·on

 (lō′gē-ŏn′)
n. pl. lo·gi·a (-gē-ə)
1. A saying attributed to Jesus in the Gospels or in other ancient sources.
2. One of a collection of sayings of Jesus reputedly in circulation in the early Church, most of which are not recorded in the Gospels but may have belonged to the source material from which the Gospels were compiled.

[Greek, oracle, from legein, to speak; see leg- in Indo-European roots.]

logion

(ˈlɒɡɪˌɒn)
n, pl logia (ˈlɒɡɪə)
(Theology) a saying of Christ regarded as authentic. See also logia
[C16: from Greek: a saying, oracle, from logos word]

lo•gi•on

(ˈloʊ giˌɒn, -dʒi-, ˈlɒg i-)

n., pl. lo•gi•a (ˈloʊ gi ə, -dʒi ə, ˈlɒg i ə) lo•gi•ons.
a traditional saying or maxim, as of a religious teacher.
[1580–90; < Greek lógion, n. use of neuter of lógios skilled in words, eloquent, derivative of lógos; see logos]
ThesaurusAntonymsRelated WordsSynonymsLegend:
Noun1.logion - a saying of Jesus that is regarded as authentic although it is not recorded in the Gospels
locution, saying, expression - a word or phrase that particular people use in particular situations; "pardon the expression"
Translations
logion
References in periodicals archive ?
Abordaba asi el joven perito conciliar cuestiones exegeticas como delimitar los logion de Jesus (Jeremias, Cullmann), la relacion entre Escritura e Iglesia, o bien la separacion entre Antiguo y Nuevo Testamento, o entre historia y kerigma, el Jesus historico y el Cristo de la fe (Bultmann, Kasemann).
She advances the conversation about the Temple themes in John on several fronts: in her emphasis on Jesus as Temple builder, in her rich exposition of the Prologue (especially 1: 14), in her crisp summary of the biblical and extrabiblical Temple traditions, in her exegesis of the Temple action and logion, in her interpretation of 7:37-38 as referring both to Jesus and to believers as sources of living water, in her explication of the royal and priestly dimensions of the passion account, and in her proposal that the "the Nazarene"--uniquely a Johannine title on the cross--alludes to Zechariah 6:12 combined with Isaiah 11:1 to proclaim Jesus as the royal/priestly end-time Temple builder.
Indeed, it is perhaps no exaggeration to claim that this logion has become a kind of shibboleth for the assessment of Jesus' whole relationship with Judaism.
My primary conclusion is fairly modest and simple: whatever this logion means, it cannot mean what the current scholarly consensus assumes it to mean.
225--with reference to logion 7 of GosThom--one might have expected mention of Howard Jackson's monograph The Lion Becomes Man (SBL Diss.
Gibson regards the Markan account of Gethsemane as almost entirely a construction of Mark; it contains only two pieces of tradition, the saying of Jesus about the weakness of the flesh (14: 38) and his prayer about the cup being taken from him (14:36); it is not difficult to envisage the saying as existing in the early church as an individual logion unconnected to the prayer and without a precise context, but the prayer must have had some sort of context during the period of oral, or written, transmission if it was to possess any meaning.
The problem is more complex than is often realized; moreover, with a document of this nature we cannot assume that what is true of a single logion is true of the whole collection; each |saying' must first be evaluated in and for itself.
Perhaps too, there is a reminiscence of Logion 114 of the Gospel of Thomas: |for every woman who makes herself a man shall enter the Kingdom of Heaven'.