The paper tries to defend the thesis that it is impossible to decide upon moral issues without any references to the ontology of the world we live in. An illustrative example of the main argumentation line is the choice made by Cypher—a second plan character in the movie Matrix. Cypher decides to betray human rebels fighting against machines for freedom and, as a reward, accepts affluent life in the virtual reality. His choice seems to be superficially reprehensible because of the abandonment of the real world and authentic life. However, one can argue that the dichotomy between the real and virtual world is seeming. By choosing the virtual reality Cypher decided to act in a world which, like the real world, makes it possible to be a moral subject and enables authentic experience. The difference between both the worlds lies in the type of determination limiting any conscious subject. Cypher prefers to live in a world determined by the algorithm of Matrix more than in a world where his behaviour is determined by genes and other biological factors.
Interpreting the Gospel parable of the Prodigal Son and the Loving Father (Luke 15:11–32), J. Ratzinger/Benedict XVI shows the essence of the biggest problems of modern (particularly Western) society. The younger son’s journey to remote places, far from his father, symbolizes the fundamental gap between the present and God, which - although promising a happy and independent life – turns out to debase him. Blind questioning of the existing order (including the order of Creation!), an apotheosis of variability and a priori assumption of the new-over-the-old superiority, inevitably lead to confusion, with relativism becoming a “moral” reference and criterion for every action. Finally: bitterness and a protest generating violence, emptiness looking for satisfaction in drug-induced ecstasy, men seen as destroyers and enemies of nature. The only solution is a spiritual battle and metanoia – a return to the Father.
University and the Church need each other. Following the example of Christ incarnated, Christianity “incarnates” the spiritual. The Church and theology need university and cooperation with other sciences to be able to “incarnate” Christ’s issue into our world. Th e university, on the other hand, needs the Church and theology because otherwise it would be deprived of cultural and spiritual foundation: there is no alternative to a discussion about Christ (God and a human). Theology is sometimes defined as scientia fidei; it is determined by the mind and faith. It’s a discussion about God, but due to the Christ event it is also a discussion about mankind. Th erefore it has the form of a dialogue, a discussion. The dialogue is always held in a specific context (nowadays postmodern), in which theology not only has to ask but also answer the question about the meaning. In this sense it is wisdom. Theology as a discussion has to approach the most urgent human problems. These include agnosticism towards which Benedict XVI suggests the “veluti si Deus daretur” rule, relativism in case of which theology cannot stop asking about truth, despair in case of which theology reminds about God, in whom there is no darkness.