Who knows better what will bring us happiness than our omnipotent, omniscient Father in Heaven? Who desires our happiness more than our loving Father in Heaven and our Savior and Brother Jesus Christ?
"The word beatitude comes from the Latin beatus, which means fortunate, happy, or blessed" -- from the Gospel Doctrine Teacher's Manual and (Matthew 5:3, footnote 3a).
What can we learn about what it is to make us blessed/happy from these scriptures?
3rd Nephi Chapter 12
Blessed are ye if ye shall give heed unto the words of these twelve
blessed are ye if ye shall believe in me and be baptized, after that ye have seen me and know that I am.
more blessed are they who shall abelieve in your words
and dcome down into the depths of humility and be baptized,
Here are the happy results of believing, humbling ourselves, and being baptised: for they shall be visited ewith fire and with the Holy Ghost, and shall receive a remission of their sins.
My baptism was a very long time ago, and I don't remember much about it, but I think about what it feels like when I take the sacrament, or when I participate in temple ordinances that speak of being clean from sin, or other times when I repent and feel the love of my Father in Heaven and the peace that washes through my soul. That is happiness.
As I read the Beatitudes, I find those things I can strive to be -- those things that will bring me the greatest and most lasting happiness. Part of The Great Plan of Happiness
- one who comes unto Christ, recognizing that I need Him, that I need the gift of the Holy Ghost
- one who mourns for my sins (in godly sorrow), and who loves enough to mourn loss, but who seeks perspective and peace in the glorious truths of the Gospel of Jesus Christ
- one who is meek -- who puts aside pride and self-seeking, who humbles herself before God and His way of relating to others
- one who hungers and thirsts after truth, after wisdom, after all things righteous (virtuous, lovely, of good report) including knowledge and understanding of rightousness, righteous thinking and acting, and righteous companions
- one who is merciful, who seeks to understand and forgive others
- one who is pure in heart
- one who is a peacemaker
- one who is valiant in the testimony of Christ -- even in the face of persecution
From the Bible Dictionary:
Rather than being isolated statements, the Beatitudes are interrelated and progressive in their arrangement.
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3. meekness: talk by Elder Maxwell: http://lds.org/ensign/1983/03/meekness-a-dimension-of-true-discipleship?lang=eng
From Elder Maxwell's talk:
The Greek rendition of the word meek in the New Testament, by the way, is “gentle and humble.”
Moroni 7: 43And again, behold I say unto you that he cannot have faith and hope, save he shall be ameek, and lowly of heart.
44If so, his afaith and hope is vain, for none is bacceptable before God, save the cmeek and lowly in heart; and if a man be meek and lowly in heart, and dconfesses by the power of the Holy Ghost that Jesus is the Christ, he must needs have charity; for if he have not charity he is nothing; wherefore he must needs have charity.
God, who has seen billions of spirits pass through His plan of salvation, has told us to be meek in order to enhance our enjoyment of life and our mortal education.
Agency is essential to perfectibility, and meekness is essential to the wise use of agency—and to our recovery when we have misused our agency.
Meekness, however, is more than self-restraint; it is the presentation of self in a posture of kindness and gentleness, reflecting certitude, strength, serenity, and a healthy self-esteem and self-control.
There is, of course, much accumulated stereotyping surrounding this virtue. We even make nervous jokes about meekness, such as, “If the meek intend to inherit the earth, they are going to have to be more aggressive about it!” We even tend to think of a meek individual as being used and abused—as being a doormat for others. However, Moses was once described as being the most meek man on the face of the earth (see Num. 12:3), yet we recall his impressive boldness in the courts of Pharaoh and his scalding indignation following his descent from Sinai.
The meek are filled with awe and wonder with regard to God and His purposes in the universe. At the same time, the meek are not awestruck by the many frustrations of life; they are more easily mobilized for eternal causes and less easily immobilized by the disappointments of the day.
Assertiveness is not automatically bad, of course, but if we fully understand the motives which underlie some of our acts of assertion, we would be embarrassed. Frankly, when others perceive such motivations, they are sometimes embarrassed for us.
Meekness does not mean tentativeness. But thoughtfulness. Meekness makes room for others: “Let nothing be done through strife or vainglory; but in lowliness of mind let each esteem other better than themselves.” (Philip. 2:3.)By contrast, the meek are able with regularity to peel off the encrustations of ego that form on one’s soul so relentlessly and persistently, like barnacles on a ship.
Peter waxed poetic when he urged “the ornament of a meek and quiet spirit.” (1 Pet. 3:4.) The “meek and quiet spirit” which Peter recommended is essential to our happiness here and hereafter, men and women alike.
-- 4 But let it be the hidden man of the heart, in that which is not corruptible, even the aornament of a bmeek and quiet spirit, which is in the sight of God of great price.
You will see far more examples of those in desperate need of meekness than you will ever see of the truly meek being abused.
It is meekness, therefore, which helps us to step gratefully forward to place on the altar the talents and time and self with which we are blessed—to be at God’s and His children’s disposal. The offering is of a gentled self, a self concerned with charity—not parity.
--from Elder Maxwell's talk
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http://lds.org/ensign/1978/02/jesus-sermon-to-the-nephites?lang=eng on Mourning and more
Arthur R. Bassett, "Jesus’ Sermon to the Nephites", Ensign, Feb. 1978, 58
he gave the sermon before emphasizing to the Nephites the great priesthood ordinance of baptism.
Many of the Nephites present had been baptized under the Mosaic covenant; now they were about to be baptized under a new covenant.
Currently I sense five major segments in the sermon’s broadest outlines.
1. First, after a brief introduction explaining baptism, the Savior invites all to come to him, to enter into discipleship under the new covenant, to partake of the ordinances, to come under the guidance of the Holy Ghost, and to receive a remission of their sins. (3 Ne. 12:1–3.)
2. The second section (3 Ne. 12:4–48) outlines the Master-pattern and suggests the character of his disciples.
3. The third segment (3 Ne. 13) focuses on how to gain the spiritual strength to become a disciple in actuality.
4. The fourth (3 Ne. 14:1–12) suggests the manner in which his disciples should approach others, especially in attempting to share the gospel.
5. The fifth, and culminating, point (3 Ne. 14:13–27) issues another invitation to enter into Christian discipleship, to demonstrate outwardly the results of the inward change, to truly come to know the Master, and to build one’s life upon foundations of stone.
What is the difference between the humility described by "poor in spirit" and that encompassed by "meekness"?
First he seems to describe, in the Beatitudes, the general pattern of the Christian life, and second he underscores the point by contrasting the new law with practices that had developed under the Mosaic law.
broken hearts and contrite spirits
significant personality changes can be made only when there is a genuine sorrow for the present situation.
Secondly, the person seeks help with full intent. This aspect is active in nature. Nothing in life becomes more important than relief from his suffering; his behavior testifies of his true earnestness. The Lord states simply, “Blessed are all they who do hunger and thirst after righteousness, for they shall be filled with the Holy Ghost.” (3 Ne. 12:6.)
The metaphor also brings us back to the Lord’s statements in Palestine, when he referred to himself as the “bread of life,” and the source of “living water,” and promised: “He that cometh to me shall never hunger; and he that believeth on me shall never thirst.” (John 6:35.)
When we acquire the Holy Ghost’s companionship, as a result of hungering and thirsting after righteousness, a change in the inner man results. According to the pattern outlined in the Beatitudes we will feel merciful toward others. In turn, we receive mercy. (3 Ne. 12:7.) Justice and mercy are important elements in the Master’s character; they should also be important in the life of his disciples.
Further, as the next Beatitude suggests, the guidance of the Spirit leads those who hunger and thirst after righteousness to purity of heart (3 Ne. 12:8), toward the establishment of Zions throughout the world, places where the pure in heart dwell. In short, it leads one to attempt the work of a peacemaker (3 Ne. 12:9), following the pattern of the Prince of Peace. Eventually, this work will culminate in establishing the New Jerusalem, and it is not without significance that the core of the name itself—“salem”—denotes peace.
Ironically, the inevitable consequence of this process is persecution and opposition, the lot of the children of God from the beginning. And yet the Master exclaims, “Blessed are all they who are persecuted for my name’s sake.” (3 Ne. 12:10.) Suffering for his cause will be followed by eventual joy in his kingdom.
Finally, suffering for the gospel makes the righteous mourn for a third reason: not just for the sorrows of life, and not just for their own sins, but also for the sins of those who have rejected the Master’s message. This mourning, in turn, seems likely to lead to greater meekness before the Lord, an even greater desire to understand, and a greater hunger for righteousness. In this context, perhaps, the metaphor of “one eternal round” used by the prophet Alma (Alma 37:12) may be applied. In a spiraling process one proceeds from grace to grace, from understanding to understanding. This greater knowledge of Christ means that the disciple, like the Master, comes to be a light for the world in times of confusion, a seasoning influence in times of purposelessness. (3 Ne. 12:13–16.)
Alma 37: 12And it may suffice if I only say they are preserved for a awise purpose, which purpose is known unto God; for he doth bcounsel in wisdom over all his works, and his paths are straight, and his course is cone eternal round.
To underline the lesson he has just taught, the Master contrasts rigid and often Spiritless interpretations of the old covenant with the total dependence on the Spirit of the new. (3 Ne. 12:17–20.) Whereas the emphasis in the past had often been placed on performance alone—the letter of the law—the new emphasis places equal stress on motives, on the inner man.
Point Three: The Source of Strength ---
after instructing his disciples to seek perfection, the Lord turns to the problem of how we can generate the strength to change character. His answer, contained in 3 Nephi 13, is intriguing [3 Ne. 13]. It contains some of the richest instruction we have on giving offerings, meaningful prayer, and acceptable fasting. Furthermore, it tells us that the Saint will do all of these in secret.[Be not as the hypocrites.]
We must, as disciples, “come out” of the world. (3 Ne. 13: 19–21.)
In what still remains one of the most beautiful passages in all literature—“Consider the lilies of the field …” (3 Ne. 13:28–30)—the Lord explains the kind of single-heartedness with which they must fulfill the new covenant.
[Knowing full well that I must toil and spin, I still take great comfort in considering the lilies of the field (Tab Choir rendition came at a time when I needed it!) ]
Point Four: The Christian’s Relationship to Others
The next segment of the sermon deals with how a peacemaker should treat others. Inspired Version of the Bible (Matt. 7:1–21), which specifies that these instructions concern what disciples should teach others.
Therefore, all things whatsoever ye would that men should do to you, do ye even so to them, for this is the law and the prophets.” (3 Ne. 14:12.)
Simple advice, yet how often it is overlooked, especially in the context of teaching others the gospel! If we could only keep in mind our own conversion experience and remember how we had to grow from precept to precept, we would be in a much better position to share the gospel with others.
The advice he gives is to teach prayer first. Until this contact between man and God is made, the work of the missionaries is of small effect.
Point Five: A Final Invitation
Four points have been made in the sermon thus far by the Lord: (1) an invitation to come to him for help, (2) a description of the character demanded of the disciple, (3) the source of strength to aid in achieving this character, and (4) the work of the Christian in sharing the message of the gospel. It is probably no accident that these points parallel the major points of the Beatitudes, the form of the sermon itself reinforcing its message.
The final point made by the Master appears to be a summary statement of sorts, with special emphasis on the urgency of accepting the conditions of the covenant. He begins by inviting those assembled into the “strait gate.” (3 Ne. 14:13.) Note that the word is strait, not straight. Besides the obvious reference to the strictness of the standards for exaltation, this can connote the idea of being bound together tightly. The idea of binding has, for me, overtones of covenant-making and is, at the same time, an invitation away from laxity and ease to the strenuous work of the true disciple.The point is also made that the role of the disciple is more than just lip-service, more than simply identifying oneself superficially with the Master’s cause. Even those who have succeeded in prophesying, casting out devils, and doing other marvelous works in his name will find themselves outside the kingdom if they have not come to know the Master. (See 3 Ne. 14:21–23.) I assume that this means Church members as well as those outside of the covenant.
21Not every one that saith unto me, Lord, Lord, shall aenter into the kingdom of heaven; but he that doeth the will of my Father who is in heaven.
22Many will asay to me in that day: Lord, Lord, have we not prophesied in thy name, and in thy name have cast out devils, and in thy name done many wonderful works?
Coming to know the Master, which Jesus equated with eternal life (John 17:3), seems to imply far more than just a superficial knowledge about him. It connotes an understanding of him, a union with him through the companionship of his Spirit, an awareness of his goals, his aspirations, and a kinship born of common experience. It implies a total commitment, action as well as understanding. Faith in the Master means doing the works that he would do if he were here, bearing the loads that he would bear, and seeking to shape oneself totally in the mold of the Master.
3And this is alife beternal, that they might cknow thee the only true dGod, and Jesus Christ, whom thou hast esent.
The Master explained all this to the Nephites before they entered into a covenant relationship with him through baptism at the hands of his ordained servants. Yet the sermon is as relevant today as it was for the Nephite disciples nearly two millennia ago. Like a river of living water, running perpetually, it is a source of comfort and instruction for people of all ages who earnestly desire the Christlike life.
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