Who is the “you’re” you are refering to Joe? Are you responding to the OP, or to one of us?

In Luke 2:10 an angel says, “Behold, I bring you good tidings of great joy, which shall be to all people.” From this, we know one of the missions of Jesus was to bring joy to the world. In verse 11, the angel explains how that happens. The angel says, “born this day…a saviour, which is Christ the Lord.”

Luke 2:11 is the only verse that I know of (but I am wrong all of the time) that uses the three major offices of Jesus in succession: Savior, Christ, Lord.

We might look at it like this:
Savior=Deliverer
Lord=Master
Christ=Anointed King

So what is the great “joy” that is coming into the world? It is the Savior, or deliverer. He can deliver us from bondage. So when I think about joy, I think about being free from whatever ties me down, or keeps me from where I want to be. Maybe that is why nobody is joyful when they are drug addicted or in jail. Joy is incompatible with bondage.

Grace is then simply a free gift from God to release one from bondage, thus bringing one joy. Of course, exaltation is the ultimately joy, because there is found the ultimate freedom from bondage and a maximum amount of grace.

I remember a related idea being expressed by some General Authority during a mission conference where we discussed the various meanings of the preposition “of” in the phrase “the pure love of Christ” in Moroni 7:47. His suggestions was that it implied at least 3 meanings: our love toward Christ, his love toward us, and his love toward everyone (i.e., Christ-like love). What I think is so interesting, however, is how love, grace and joy are synergistic, if you’ll excuse the Coveyism here. In Shakespeare’ terms, love (like mercy) is “twice blessed: it blesseth him that gives and him that takes” (Merchant of Venice). I think the symbolism of the sacrament—i.e., communion—should be understood this way, Christ first giving(/loving in 1 John) to us, and blessing us, but then when we receive this gift gratefully, we are both blessed by the love being offered, and offering a kind of blessing to Christ by receiving this gift.

I’ve been thinking about this double-nature of love, joy and mercy largely because these multiplicative effects are all overlooked in typical economic thought. I think psychologists (and, thus, behavioral economists) have started to think about these kinds of effects, but I think sacred/religious writing and thought is far and away the best source for thinking about these effects, in contradistinction to secular thought. And I think this is one of the reasons that secular thought is so blind to the dangers of sexual promiscuity and desensitization (as sex becomes absorbed into consumer/economic culture, away from sacred, familial and religious roles and significance…).