5 Responses to Hakuna Matata Heresy- So Tempting

  • “ the Heavenly Feast is worth the sacrifices, worth the wait- just persevere, seek righteousness, be compassionate, and desire personal holiness which comes from God and God alone.”

    It’s so appropriate you should post this today. It speaks to my heart. As I read through Joe’s posting of movies below, I thought back to a movie I saw a long time ago entitled “King Rat”, based on James Clavell’s novel about a Japanese POW camp in 1945. I don’t have the time to do this posting justice, but woven into the fabric of the movie were moral questions about honor, duty, love, compassion, greed, envy, etc., each virtue or non-virtue integrated in varying degrees in each individual man from different cultures – American, British, Australian, and Japanese, and the degree to which each would compromise his particular moral code, or lack thereof, in order to survive. One poignant line that I will never forget was spoken by a dying 22-year-old, from starvation or fever, probably a combination of both — this is not verbatim — “I came from dust and will return to dust with just 22 years in between.” If that was spoken by a Christian, there is much hope and meaning, for our Lord is merciful and forgiving and is the resurrection and the life. If spoken by one without any particular belief in Our Lord Jesus, it causes me to be almost to the point of despair for his soul.

    “In the sweat of thy face shalt thou eat bread, till thou return unto the ground; for out of it wast thou taken: for dust thou art, and unto dust shalt thou return.”

  • This was incredibly insightful and made some striking points (and analogies) synthesizing a cultural problem very well as well as putting it into proper Christian perspective. Thanks Tim.

  • Hakuna Matata speaks to an autonomy of the moral order

    Scar is heteronomous.

    The circle of life is participatory theonomy.

    From Veritatis Splendor.

    40. The teaching of the Council emphasizes, on the one hand, the role of human reason in discovering and applying the moral law: the moral life calls for that creativity and originality typical of the person, the source and cause of his own deliberate acts. On the other hand, reason draws its own truth and authority from the eternal law, which is none other than divine wisdom itself.69 At the heart of the moral life we thus find the principle of a “rightful autonomy”70 of man, the personal subject of his actions. The moral law has its origin in God and always finds its source in him: at the same time, by virtue of natural reason, which derives from divine wisdom, it is a properly human law. Indeed, as we have seen, the natural law “is nothing other than the light of understanding infused in us by God, whereby we understand what must be done and what must be avoided. God gave this light and this law to man at creation”.71 The rightful autonomy of the practical reason means that man possesses in himself his own law, received from the Creator. Nevertheless, the autonomy of reason cannot mean that reason itself creates values and moral norms.72 Were this autonomy to imply a denial of the participation of the practical reason in the wisdom of the divine Creator and Lawgiver, or were it to suggest a freedom which creates moral norms, on the basis of historical contingencies or the diversity of societies and cultures, this sort of alleged autonomy would contradict the Church’s teaching on the truth about man.73 It would be the death of true freedom: “But of the tree of the knowledge of good and evil you shall not eat, for in the day that you eat of it you shall die” (Gen 2:17).

    41. Man’s genuine moral autonomy in no way means the rejection but rather the acceptance of the moral law, of God’s command: “The Lord God gave this command to the man…” (Gen 2:16). Human freedom and God’s law meet and are called to intersect, in the sense of man’s free obedience to God and of God’s completely gratuitous benevolence towards man. Hence obedience to God is not, as some would believe, a heteronomy, as if the moral life were subject to the will of something all-powerful, absolute, ex- traneous to man and intolerant of his freedom. If in fact a heteronomy of morality were to mean a denial of man’s self-determination or the imposition of norms unrelated to his good, this would be in contradiction to the Revelation of the Covenant and of the redemptive Incarnation. Such a heteronomy would be nothing but a form of alienation, contrary to divine wisdom and to the dignity of the human person.

    Others speak, and rightly so, of theonomy, or participated theonomy, since man’s free obedience to God’s law effectively implies that human reason and human will participate in God’s wisdom and providence. By forbidding man to “eat of the tree of the knowledge of good and evil”, God makes it clear that man does not originally possess such “knowledge” as something properly his own, but only participates in it by the light of natural reason and of Divine Revelation, which manifest to him the requirements and the promptings of eternal wisdom. Law must therefore be considered an expression of divine wisdom: by submitting to the law, freedom submits to the truth of creation. Consequently one must acknowledge in the freedom of the human person the image and the nearness of God, who is present in all (cf. Eph 4:6). But one must likewise acknowledge the majesty of the God of the universe and revere the holiness of the law of God, who is infinitely transcendent: Deus semper maior.

  • I have always thought that Hakuna Matata was an excuse for kicking back, taking it easy and doing nothing. As such, I suspect it is the most widely followed philosophy ever devised by fallen Man!

  • In philosophical terms, I’d label it hedonism, a type of materialism that sees the experience of pleasure and the avoidance of pain as the only true goods. It always reminds me of the tv character Frasier. All of his grand intellect and learning were solely focused on his personal enjoyment.