The following homily was preached by Fr. Steven Boguslawski, O.P., President of the Pontifical Faculty of the Immaculate Conception for the 2011-2012 Academic Year Opening Mass + Memorial of the Beheading of John the Baptist.

When I was in my doctoral program at Yale, I remember accompanying an employee of the priory to an appointment downtown. As we turned the corner of State Street, a local television newscaster Ms. Camilla Millay, turned the same corner in the opposite direction. My friend blurted out: "You...You...you're...you're YOU! " Ms. Millay smiled politely and replied: "Yes, I am!" and proceeded on her way.

It is not uncommon for us to be so impressed by famous or powerful people that we lose the capacity for normal conversation. I remember, for example, when the Holy Father Benedict XVIth visited The Pope John Paul II Cultural Center in April 2008; I wondered what I should say to him when I greeted him. Fortunately for me, the Pope took the initiative and spoke to me about this very place, the Dominican House of Studies and its importance, pleased especially at the increase of vocations. Only then did we speak about the Cultural Center he was visiting.

Such ease is not always the case for many of us, myself included. Some people, it seems, have the capacity to respond with a quick retort in a debate, a funny quip at dinner conversation, or even a sharp rebuke amidst an argument. St. Paul tells the Ephesians (4:29) to say "only the good things that people need to hear, things that will really help them" because positive speech can build someone up. We also know that the capacity of speech can be used to great harm; if you have ever been the victim of gossip, you know what I mean. Speech can be very destructive when serving a tainted end; or, it can be put to the service of God, as He so directs. And I do mean as He, God, so directs.
In today's lessons on this memorial of the Beheading of John the Baptist, we witness several contrasting examples to ponder.

In the Gospel according to Mark, we hear again the account of the martyrdom of John the Baptist; the gospel account tells us exactly how it came about. We are "behind the scenes." We are privy to the interior motives of Herodias regarding the prophet John, as well as the conflicting feelings within Herod--that Herod feared John because of his goodness and holiness, and kept him safe for a time. And we listen again to the King's foolish question, promising Herodias' daughter an unlimited reward - even to half his kingdom - we witness Herodias fashioning her daughter's reply: "Give me the head of John the Baptizer on a platter." Compromised by his previous oaths sworn aloud in the presence of his guests, Herod, although exceeding sorry, fulfills the girl's demand.

In these few verses we hear Herod's impetuous speech, Herodias' secret counsel, and the girl's audacious demand, resulting in the death of the Lord's prophet. All of this done in the presence of the great and powerful. Intrigue, manipulation, and ruin. All for a tainted end.

In stark contrast, from the first chapter of the Book of Jeremiah, we hear of a different sort of counsel regarding speech:

Brace yourself. Stand up. Tell them all that I have commanded you!

In seemingly calamitous circumstances for Judah and Jerusalem, Jeremiah the prophet is told that he is to be a fortified city, a wall of brass, a pillar of iron and a wall of bronze, that he will not be overcome, that he will be delivered. He is to confront the kings, princes, priests and country people. Amidst this command and assurance, however, there is an important verse which may have escaped our notice, namely: "Do not be dismayed at their presence, or in their presence I will make you dismayed." The RSV translates this more pointedly: "Do not be dismayed by them, lest I dismay you before them." I find this verse chilling: either do this exactly as I command or you shall suffer the consequence yourself. Not only is Jeremiah to deliver the message, but he is to do so in a certain way. He is to overcome his fear of the great and powerful. Failure to do so shall bring "dismay" upon him before the powerful. This command follows almost immediately upon Jeremiah's call to prophetic service and his initial protest: "Ah, Lord God! Behold, I do not know how to speak, for I am only a youth. But the Lord said to [him]: "'Do not say I am only a youth' for to all to whom I send you you shall go, and whatever I command you you shall speak. Be not afraid of them for I am with you to deliver you." (Jer 1:6-8) Now, Jeremiah is told quite unequivocally that he is to do "it" this way, clearly, not for some tainted end in view, but to assure that the Word of the Lord is uncompromised.... Uncompromised in the hearing of those who have been unfaithful and have done that very thing themselves...compromised the truth in their speech and in their pursuit of tainted ends. Why? Because the great and powerful have forfeited true greatness and true power which come only from the LORD through fidelity to the covenant.

What do we witness in the Gospel passage? That the great and the powerful have compromised, and they want John the Baptist to do the same:

Herod has taken his brother's wife; Herodias takes the prophet's life.

The martyrdom of John the Baptist, in one respect, is predictable. From a quick review of some of his prophetic utterances, we see that he uncompromisingly speaks the truth:

"Repent, for the kingdom of heaven is at hand." (Matt 3:2)

"You brood of vipers! Who warned you to flee from the wrath to come? Bear fruit that befits repentance, and do not presume to say to yourselves, ‘We have Abraham as our father'; ...God is able from these very stones to raise up children to Abraham." (Matt 3:7-10)

I baptize you with water for repentance but he who is coming after me is mightier than I.... His winnowing fork is in his hand and he will clear his threshing floor and gather his wheat into his barn, but the chaff he will burn in unquenchable fire." (Matt 3:12)

We also learn that John has been sent for one purpose:

"And John bore witness, ‘I saw the Spirit descend as a dove from heaven, and it remained on him. I myself did not know him; but he who sent me to baptize with water said to me, ‘He on whom you see the Spirit descend and remain, this is he who baptizes with the Holy Spirit.' And I have seen and have borne witness that this is the Son of God." (Jn 1:32)

A number of other texts might be cited. From these alone it is clear that John's adherence to the truth was not compromised, and, secondly, that he was sent-not only to baptize-but to reveal the Awaited One to Israel (see Jn 1:29-31) In the presence of the Most Powerful and the Greatest of Kings, John declares: "behold, the Lamb of God, who takes away the sin of the world!"

You see Divine Counsel from the sacred scripture is of this sort, it causes the messenger not to shrink from declaring the truth because to do otherwise is to compromise the Word of the Lord: whether a youthful Jeremiah called to confront kings and princes, priests and common folk-or John the Baptist, told to reveal "He-Who-Is-to-Come" and to expose the infidelity of earthly kings, at the cost of his own life. The insight from Venerable Bede on this text is apt: the opponents of John the Baptist did not demand that he deny the Christ, but only that he remain silent concerning the truth.

The relevance of this message is clear for those involved in teaching or studying the sacred sciences. Pope Benedict XVIth, in his Madrid address to young professors said: "...we need to realize in the first place that the path to the fullness of truth calls for complete commitment...." Not only that we are to seek the truth, but that we are to seek it in a certain manner, and once found, adhere to it with complete commitment. In his homily to seminarians he also warned: "...you may be shunned. That will be the moment when a life deeply rooted in Christ will clearly be seen as something new and it will powerfully attract those who truly search for God, truth and justice."

In our day, there are many who are indeed great and powerful. Some, like the Holy Father, direct us to greater love of God and of neighbor, living in the truth of who we were apart from God and who we are now in God. Others, who are seemingly great and powerful, will engage in crafty counsel together to keep the truth from being known; some may not be explicitly malevolent but indifferent to the truth of the Gospel and of the Christian faith. Still others will seek to intimidate us and coerce us to remain silent. Silent about the dignity of the human person from conception to natural death. Silent about the sanctity of marriage and family. Silent about economic injustice and war. Silent. Silent.

There will come a time when we, who are dedicated to the study and pondering of sacred truth will be sent forth as witnesses. When that time comes, remember the words of the Lord spoken to the prophet Jeremiah: Brace yourself. Stand up. Tell them all that I command you. And, "Do not be dismayed at their presence, or in their presence I shall make you dismayed."

They may fight against you, but they shall not overcome you, for the Lord is with you to deliver you.

And may you share the resolve of Jeremiah, John the Baptist and the the Psalmist: "my lips will tell of your justice and day by day of your help. O God, you have taught me from my youth and I proclaim your wonders still." (Ps 70)