historical existence of Jesus; especially in view of the fact that theologians from the second century to the present day have been unable to come to an agreement as to the true blood-relationship between James and Jesus. [308] Moreover, if we consider how the glorification of James came into fashion in anti-Pauline circles of the second century, and how customary it was to connect the chief of the Jewish Christians at Jerusalem as closely as possible with Jesus himself (e.g., Hegesippus, in the so-called Epistles of Clement, in the Gospel of the Nazarenes, &c.), the suspicion forces itself on us that the Pauline mention of James as "the Brother of the Lord" is perhaps only an after-insertion in the Epistle to the Galatians in order thereby to have the bodily relationship between James and Jesus confirmed by Paul himself. [309] Jesus' parents are not historical personalities (see above, 117 ff.); and it is probably the same with his brothers and sisters. Also Paul never refers to the testimony of the brothers or of the disciples of Jesus concerning their Master; though this would have been most reasonable had they really known any more of Jesus than he himself did. "He bases," as Kalthoff justly objects, "not a single one of his most incisive polemical arguments against the adherents of the law on the ground that he had the historical Jesus on his side; but he gives his own detailed theological ideas without mentioning an historical Jesus, he gives a gospel of Christ, not the gospel which he had heard at first, second, or third hand concerning a human individual Jesus." [310]