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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.

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