ing
discipline. This doctrine implies that a teacher should get his class so
interested in doing what he wants it to do that it hasn't any
inclination to do what it ought not to do. This doctrine is not the
pernicious doctrine hinted at earlier in this chapter of cheapening
everything into "easiness." Genuine interest may lead not only to
effort, but to sacrifice. The boy who plays football does not play
because of the ease of the game--he is fascinated by his interest in the
struggle. Ample preparation and a complete understanding of pupils will
make possible an interest that disciplines without any evidence of
discipline. Surely this is the modern doctrine of discipline, though
with it should be coupled that wholesome respect for authority that
prompts citizens to abide by the law.

No discussion of discipline would be complete which did not mention at
least the significance of attitude on the part of one who disciplines.
In so many cases when a boy is corrected he complains of the teacher,

"Oh, well, he's got it in for me."

It is always interesting to know whether a parent or teacher disciplines
a child because the child needs it, or because the parent or teacher is
unnerved and has to give expression to his feelings. The disciplinarian
who can correct, when correction is necessary, both in firmness yet in
fairness, so that the person who is corrected is made to feel that the
correction grows out of a desire to help rather than merely to
punish--that disciplinarian will exert an influence for good that is
hard to estimate. He is both a friend and a benefactor.

Let us conclude this chapter with that wonderful passage from the
Doctrine & Covenants which gives us the word of the Lord on this matter
of controlling others:

"Behold, there are many called, but few are chosen. And why are they
not chosen?

"Because their hearts are set so much upon the things of this world,
and aspire to the honors of men, that they do not learn this one
lesson--

"That the rights of the Priesthood are inseparably connected with the
powers of heaven, and that the powers of heaven cannot be controlled
nor handled only upon the principles of righteousness.

"That they may be conferred upon us, it is true; but when we
undertake to cover our sins, or to gratify our pride, our vain
ambitions, or to exercise control, or dominion, or compulsion, upon
the souls of the children of men, in any degree o