Similarly, the meeting of medical specialists in Buenos Aires, ―in conjunction with the World Federation of Hemophilia― agree on the use of the equation for the replacement of factor VIII (with results in UI) that corresponds to:

Vitral de San Pablo in the cathedral of Ruan.

The Epistle to the Galatians is a book of the Bible in the New Testament. It is a letter written by Paul of Tarsus to the Christians who inhabited the Roman province of Galatia, in Asia Minor (which corresponded to the current southern area of Asia Minor, where the region of Lycaonia and the cities of Iconium, Lystra, Derbe and Antioch of Pisidia).

Dating

Lighted manuscript of the Epistle to the Galatians.

Written between AD 50 and AD 56. c. approximately. It is known that he wrote it after two visits to that province and that, according to the Book of Acts, Paul and Barnabas visited the area between 47 and 48 AD. C. for the first time, and then Paul returned with Silas when they returned from the meeting or council in Jerusalem in the year 49 d. C. Paul may have written it from Corinth during his stay there for almost two years, between 50 and 52 AD. C. Others place it at a later date, around 56 d. c.

Theme

It is the vindication of the Gospel of Jesus Christ, in opposition to the Jewish precepts that had been mixed within the Christian church of that place. The epistle revalues and establishes orientation and course, since the Galatians began to go backwards, and returned to the Mosaic Law, believing in this way to affirm their salvation. The letter is a clear teaching against the Judaizers.

The letter is faithful in showing many traits of the inhabitants of those cities. The Judaizers were a strong sect in early Christianity, and apparently it had penetrated deeply, since they denied Paul's apostolate. And they used the area of Asia Minor as a favorite place to spread their teachings.

Authenticity

Konya Province, with its homonymous capital (old Iconium).

Authenticity is given by the oldest records found. This letter was used by Polycarp of Smyrna in the 2nd century AD. c.; it appears in the Muratori fragment, and in the writings of Irenaeus of Lyons. In addition, he found eight more letters in the so-called Chester Beatty manuscript from AD 200. C. Also other patriarchs of the primitive church mention it, such as Clement of Alexandria, Tertullian and Origen. She is mentioned by name in Marcion's reduced canon. All the canon prior to the Council of Carthage, in the year 397 d. C., included it in the writings as authentic. In addition, there is a clear correlation and style with the other writings of Paul.

Content

Chapter 1

Situation of the Roman province of Galacia.

• In Galatians 1:1 Paul begins the Epistle identifying himself as the author of it and with the usual reference to the divine origin of his apostolate.

• Galatians 1:2 points to the Churches of Galatia as destinies of the Epistle. Those who are these churches have given rise to disputes. In general, it is assumed that it is the churches of the Roman province of Galatia that Paul had visited on two occasions and with which he maintained emotional relations.

• In Galatians 1:3, as is usual in all the epistles that are recognized to him, Paul wishes his interlocutors to do it. grace and peace be with you from God the Father and our Lord Jesus Christ.

• Galatians 1:4 prolongs salutation beyond what Paul is accustomed to. In fact, Romans, 1 Corinthians, 2 Corinthians, Philippians, 1 Thessalonians and Philemon end the salutation at the previous point. The extension to the Galatians is interpreted as an introductory enhancement of what thesis exposed in the Epistle will be.

• Galatians 1:11-18 introduces a biographical point where Paul emphasizes his apostolic independence. First affirm that your gospel He received it not from men, but from Jesus Christ. Shortly afterwards he claims that after his experience in Damascus, he went to Arabia, and only after three years he went up to Jerusalem to meet Cephas (Pedro). This passage is not in contradiction with the parallel of Acts 9:19-30, but it shows that between Acts 9:19 ("a few days") and Acts 9:23 ("many days"), there was a stay in Arabia, and the total accumulated is about the three years Paul narrates in the Epistle, and that the book of Acts does not intend to show explicitly.

• Galatians 1:19 mentions in this letter to “Santiago, the brother of the Lord”, head of the Jerusalem community and one of the three “columns” of the early church (Galatians 2:9). Given that the expression “Lord” only uses it to refer to Jesus of Nazareth, it refers to James, Jesus’ brother. According to some authors, it does not seem possible that this Santiago could be a character invented in his letters, as it is someone known and influential in the early church, so it would be a fiction difficult to maintain. In addition, the same “Santiago, Jesus’ brother”, is named by the Jewish historian Flavius Josephus. Thus, Paul’s letter would point to Jesus as a reference to “James, the brother of the Lord”. In this Epistle Paul also appoints the other two "columns" of the church, Simon Peter and John, also direct witnesses of Jesus.

Chapter 2

• Galatians 2:11-14 shows the tensions with the communities appear in this passage where Paul narrates an incident with Peter that occurred time ago in Antioch. Known is that Santiago was a supporter of the observance of the Torah and Peter was not. It happened then that a few disciples came from Santiago to Antioch, Peter behaved in disguise leaving the liberal behavior he carried and appeared to be a false observance. This behavior is what Paul admonished him. The conflicting situation he describes against Peter contributes to Paul's credibility as a historical source.

Chapter 3

• Galatians 3:1-5 states that the reception of the Holy Spirit is a known fact in Christianity and Judaism. One of the consequences of the expansion of Christianity beyond the sphere of influence of Judaism was the reception of the Spirit by non-Jews, of non-observants of the law, as it relates to the conversion of the centurion Cornelius (Acts 10). Paul in this chapter deals with the problem of whether the Holy Spirit is received by Jewish law or by the new law of love, by faith in Jesus Christ.

• Galatians 3:6-14 uses the argument of Abraham's promise to subordinate to it the fulfillment of the Torah.

• Galatians 3:19-29 indicates that ceremonial law was only a means to bring the Jews to Christ. It is no longer necessary to sacrifice a lamb for sins, that lamb was Jesus.

Chapter 4

• Galatians 4:13-15 contains a biographical point on a disease that Paul suffered as he evangelized in Galatia and on whose nature he has been greatly speculated. It has been said that it could be some kind of blindness, because of what If you could have given me your eyes. In relation to this passage one is pointed out in 2 Corinthians 12:7-10 where Paul first affirms have a sting in the flesh and soon after: I rejoice in illnesses, for I am strong when I look weak.

• Galatians 4:27 has an evangelical date which is also used in the Second Epistle of Clement. The original quote is from Isaiah 54:1. Hence the question arises whether the anonymous author of this epistle depends on Paul or on the vetero-statementary tradition.

Chapter 5

Paul speaks of true freedom, not that which covers the desires of the flesh, but that of being slaves of Christ and says that the slave of carnal desires will not inherit the kingdom of God as does the one who bears fruit in Christ. These will not be condemned by the law if they allow themselves to be led by the Spirit.

Chapter 6

It is surprising that in a letter where the law has not precisely been considered as something positive, they now speak of the law of Christ. What law is this that Paul attributes to Christ and alludes to in other passages of his letters? It can, of course, be said that the law of Christ is simple and pure and that it is simply Love. Furthermore, it can also be said that the law of Christ is Christ himself insofar as he has become for us the model and supreme norm of conduct.