The model of the two ways continues in the Epistle of Barnabas ca. 130 Ep. Barn. 18,1 21,1: the true covenant is sealed with Jesus in the hearts of believers. Postbaptismal catechesis receives special emphasis Ep. Barn. 2 17 F.R. Prostmeier, Der Barnabasbrief: KommApostV¤t 8 1999 77-78. The Epistle of Barnabas attests the presence of testimonia Jewish and Christian in catechesis P. Prigent. Cleveland Metro Map 2 Clement 140 150 also has links to Judaism, with the Jewish-Qumranic two ways, but with references to the redemption Christological hymn: 1,4-8 as the grace of light 4a, an allusion to baptism as illumination, which Justin will call photismos. From baptism is derived the homologia confessio, 3,4 for preserving one’s baptism E. dal Covolo, Custodire il battesimo . 2CL, in La cristologia nei Padri della Chiesa, Rome 1993, 160. There is a link with paganism: the earthly Christ as Father gives new life in baptism second creation, a second zoe in contrast with the first bios F. Bergamelli, Il Cristo della 2CL 2Clem. 1,4-8; 9, 5-10 e il Cristo di Antiochia Eph. 7,2, 141. It is a homily which comments on the liturgical biblical texts 19,1; 15,2; 17,3; it seems to be mystagogical catechesis, read to neophytes during the Easter season A. Lindemann, Die Clemensbriefe: HNT 17 T¼bingen 1992.
