37. Augustine also discusses this question in Tractate 5.3—5- (continued)
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Israel," that is, to Israel itself, to the people of Israel that Christ might be made manifest, he came to baptize with water. John received the ministry of baptism, to prepare the way for the Lord with the water of penitence, since the Lord was not there. But when the Lord was known, preparing a way for him was superfluous, because he himself became the way to those who knew him. And thus the baptism of John did not last long.
(3) But how was the Lord shown? A lowly man, that thus John might receive a baptism in which the Lord himself would be baptized.
13. And was there a need for the Lord to be baptized?
I quickly answer also with questioning. Was there a need for the Lord to be born? Was there a need for the Lord to be crucified? Was there a need for the Lord to be buried? So, if he assumed so great a lowliness for us, would he not receive baptism? And what good did it do for him to receive the baptism of a servant? That you might not disdain to receive the baptism of the Lord.
(2) Pay attention, my beloved people. There might be in the church some catechumens of more eminent grace. For it sometimes happens that one sees a catechumen who abstains from all sexual intercourse, who renounces the world, who gives up everything he possessed, distributing it to the poor, and he is a catechumen, even instructed, perhaps, in saving doctrine beyond marTy of the faithful. For this man one must feel apprehensive lest he say to himself about holy baptism by which sins are forgiven, "What more am I going to receive? Look, I am better than this one of the faithful and than that one of the faithful" as he ponders the fact that some of the faithful are married, or perhaps uninstructed, or hold and own their property, while he has already distributed his to the poor. [And this man,] reflecting that he is better than that one who
38. Berrouard takes this phrase as a nominative absolute, thus "since the Lord did not yet come forward." He cites in support of this interpretation C. Mohrmann on the nominative absolute in Augustine's sermons, "Die Psychologischen Bedingungen der Konstruktionslosen Nominativi in den Sermones des. HI. Augustin," Etudes sur le latin des chretiens (Rome, 1958) 1. 319-320.