Semitic Lanrnsses

421 RELIGIOUS ENCYCLOPEDIA Simon Xseua

S%mon

genfeld, Die elementinischen Recognitionen and Homilien, pp. 317 sqq., Jena, 1848; idem, in ZWT, xi (1868), 357­396, xlvii (1904), 545 567, xlix (1906), 66 133; J. Grimm, Die Samariter, pp. 125 175, Munich, 1854; E. Zeller, Apostelgeschichte, pp. 158 sqq., Stuttgart, 1854, Eng. transl., Contents and Origin of the Acts of the Apostles, i. 250 sqq., London, 1875; G. Volkmar, in Tfibinger theo­lopische Jahrbiicher, 1856; R. A. Lipsius, Quellen der rdmischen Petrussage, pp. 13 46, Kiel, 1872; idem, Die apokryphen Apostelgeschichte, ii. 1, pp. 28 69 et passim, Brunswick, 1884; J. Delitzsch, in TSK, xlvii (1874); Dieterlen, L'Ap6tre Paul et Simon le Magicien, Nancy, 1878; T. Zahn, Cyprian von Antiochien and die deutsche Faustsage, Erlangen, 1882; C. Bigg, in Studia Biblica, ii (1890), 157 193; F. Spitta, Die Apostelgeschichte, ihre Quellen, pp. 145 sqq., Halls, 1891; C. Clemen, Chronologie der paulinischen Briefs, Halle, 1893; M. Krenkel, Jo­sephus and Lucas, pp. 178 190, Leipsic, 1894; A. C. McGiffert, Apostolic Ape, pp. 99 100, New York, 1897; J. Kreyenbuhl, Das Evanpelium der Wahrheit, i. 174 265, ii. 100 sqq., Berlin, 1900 05; P. Lugano, in Nuovo Bul­letino di archoologia cristiana, vi (1900); J. F. A. Hort, Notes Introductory to the Study of the Clementine Recogni­tions, London, 1901; R. Lieehtenhan, Die Offenbarung im Gnosticismus, pp. 5 sqq., 56 57, GSttingen, 1901; H. U. Mayboom, De Clemens Roman, parts i. ii. Groningen, 1902 04; H. Waitz, in ZNTW, v (1904), 121 143; idem, in T U, xxv. 4 (1904), 170 sqq., 202 sqq., et passim; Har nack, Litteratur, i. 153 sqq., ii. 2, pp. 518 540; Schaff, Christian Church, i. 257 258; Neander, Christian Church, vols. i ii. passim; and, in general, histories of the apostolic age; DB, iv. 520 527; EB, iv. 4536 60; JE, xi. 371 373; DCB, iv. 681 688; the literature under CLEMENTINA; and GNOsmCISv; and the principal commentaries on the Acts of the Apostles.
SIMON (SIMEON) STOCK, SAINT: Carmelite and general of the order; b. in Kent, England, c. 1165; d. at Bordeaux, France, May 16, 1265. Tra­dition makes him take up the hermit's life at the age of twelve, entering the Carmelite order in 1201, and studying afterward at Oxford; he became vicar­general for the West, 1215, was in Palestine in 1237, went to England in 1244, and became general in 1245. His chief claim to fame is as propagator of the Scapular (q.v.).

BIBLIOGRAPHY: ASB, May, iii. 653 654, 762, vii. 790; the Leben by A. Monbrun, Regensburg, 1888; DNB, Iii. 255; KL, xi. 319 320.

SIMON OF TOURNAI, tfir"n@': Teacher at the Sorbonne about 1200. Of his life scarcely a detail is known, but if he may be identified with the Simon recommended to the archbishop of Reims by Stephen of Tournai (MPL, ccxi. 353), he would seem to have been born at Tournai (48 m. s. by w. of Ghent). According to Matthew Paris (Chron. majarn, on the year 1301), who claimed to have his account from an eye witness, Simon in one lecture alleged many objections to the doctrine of the Trinity, only to refute them in the following lecture. The applause which this won him filled him with such vanity that he blasphemously congratulated the Savior on the aid that his dialectic skill had given the Christian cause, though insuperable objections might have been brought against Christianity had the lecturer really been opposing it. Thereupon, Matthew re­cords, Simon lost both speech and memory, and took two years to relearn the alphabet. A younger con­temporary, the Dominican Thomas Cautipratanus (d. 1263), makes Simon declare Moses, Jesus, and Mohammed to be three impostors (Bonum univer­sals de aptbus, 11. 48; Cf. IMPOSTORIBUS, DE TRIBITg), and then suffer loss of speech and memory; but

Henry of Ghent (q.v.) merely states that Simon, being too ardent an Aristotelian, was regarded by many as a heretic (De script. eccl., xxiv.). The en­tire account is explained by some as a legendary accretion, inspired by orthodox dread of the theo­logical consequences of dialectic philosophy, about some catastrophe which befell Simon in the midst of a distinguished academic career.

(FERDINAND COHRB.)

BIBLIOGRAPHY: Histoire litt&aire de la France, xvi. 394; B. Haurdau, Hist. de la philosophic scholastique, ii. 1, pp. 58 sqq., Paris, 1880; H. Denifle, Chartularium Universi­tatis Parisiensis, i. 45, 71, ib. 1890; Neander, Christian Church, iv. 418; KL, xi. 320 321.

SIMON ZELOTES, ze 16't5z: One of the twelve apostles. He is mentioned in all the New Testa­ment lists (Matt. x. 4; Mark iii. 18; Luke vi. 15; Acts i. 13). But with Luke alone, he bears the sur­name Zelotes; whereas in Matthew and Mark, as correctly read, he is termed the Canaanite, a desig­nation which appears to be derived from a corre­sponding local name. The correct explanation of the term " Zelotes " is supplied by Luke, with his translation " Zealot," " man of ardor." The origin of this surname might rest in Simon's personal characteristics or in his individual labors rather than on the basis of some supposed connection with the revolutionary Galilean faction of Zealots (q.v ).

Identification of Simon Zelotes with the Simon

who is named among the brethren of Jesus (Matt.

xin. 55; Mark vi. 3), together with the cognate as­

sumption that the latter was a brother of James the

son of Alph:Tus, is quite unfounded (see JAMES, I., 3),

as are the reports of a later activity of the apostle

in Egypt and in Britain (Nicephorus Callistus, II.,

xl.), or in Persia and Babylonia (Abdias, Hist., VI.,

Vii. Viii.). F. SIEFFERT.

BIBLIOGRAPHY: Besides the commentaries on the passages noted in the text, and the articles in the Bible dictionaries, consult: A. Edersheim, Life and Times of Jesus the Mes­siah, i. 251, 522, ii. 603, New York, 1896; T. Zahn, For­schungen zur Geschichte des neutestamentlichen Kamm, vi. 293, 321, 361, Leipsic, 1900.

SIMON, DAVID WORTHINGTON: English Con­gregationalist; b. at Hazel Grove (8 m. s.e. of Man­chester), Cheshire, Apr. 28, 1.830; d. at Dresden Jan. 17, 1909. He was educated at Lancastershire Independent College, Manchester (1848 54), and the universities of Halle and Heidelberg (1854 5.5, 1857­1858), and at Tiibingen (Ph.D., 1363), residing for a time at Darmstadt. After holding Congregational pastorates at Royston, Herts (1856), and Rus­holme, Manchester (1858), and after the completion of his studies in Germany, he was Berlin agent of the British and Foreign Bible Society (1863 69); principal and professor of general theology and phi­losophy at Spring Hill College, Birmingtam (now Mansfield College, Oxford), until 1884; principal and professor of systematic theology and church history in the Theological Hall of the Scottish Con­gregational Church, Edinburgh (1884 93); and became in 1893 principal of the Yorkshire United Independent College, Bradford, Yorkshire. He translated E. W. Hengstenberg's " Commentary on Ecclesiastes " (in collaboration with W. L. Alexan 

Simon

Simons

der; Edinburgh, 1860); I. A. Dorner's History of the Develop of the Doctrine of the Person of ptrist (5 vols., 1861 63); H. Cremer's Biblico Theo­Zogiral Lexicon of New Testament Greek (in eollabo­ration with W. Urwick; 1872); and L. Stithlin's Kant, Low, Ritschl (1889); and wrote The Bible an Outgrowth of Theocratic Life (Edinburgh, 1886); The Redemption of Man (1886); ReconeaZiation by Incarnation (1898); Some Bible Problems (London, 1898); and The Making of a Preacher (1907).

SIMON, JOHN SMITH: Wesleyan Methodist; b. in Glasgow June 25, 1843. He was educated at Elizabeth College, Guernsey, and Victoria College, Jersey, and, after being a lawyer's assistant for four years, entered the Wesleyan ministry in 1863. He has served on many of the most important commit­tees of his denomination, and in 1895 became one of the members of its Legal Conference. He was a delegate to the Methodist Ecumenical conferences of 1891 (Washington) and 1901 (London), and in 1907 was president of the Wesleyan conference. Since 1901 he has been governor of the Wesleyan Methodist Theological College at Didsbury, and is the author of Manual of Instruction and Advice for Class Leaders (London, 1892); Summary of Method­ist Law and Discipline (1897); and The Revival of Religion in England in. the Eighteenth Century (1907).

SIMON, RICHARD: French Roman Catholic and the real founder of Biblical criticism; b. at Dieppe (33 m. n. of Rouen) May 13, 1638; d. there Apr. 1.1, 1712. In 1658 he became a novice of the Oratorians, and, after withdrawing, returned in 1662 on receiving permission to continue his studies during his novitiate. He was ordained to the priest­hood in Sept., 1670, but on May 21, 1678, was ex­pelled from the Omtorians because of the publica­tion of his Histoire critique du Vieux Testament (Paris, 1678, and often; Eng. transl. by R. Hamp­den, Critical History of the Old Testament, 4 parts, London, 1682). He then retired to the parish of Bolleville in Normandy, which he had received in 1676, and later lived at Dieppe, Rouen, and Paris. Before his expulsion from the Oratorians he was for a time professor of philosophy at Juilly, though he found a more congenial task in cataloguing the oriental manuscripts of the library and in Biblical, rabbinical, and patristic studies. Rationalistic in temperament, and quarrelsome in disposition, the fresh knowledge which he acquired involved him in countless controversies, the most famous being that which centered about the Histoire critique just men­tioned. This work, after seven years of preparation, had been passed by the censor and was in print, with the exception of the title and the dedication to the king, when the preface and table of contents fell into the hands of Bossuet. The heading of the fifth chapter, " Moses can not be the author of all the books attributed to him," was enough to cause Bossuet to interfere, and on June 19, 1678, the copies of the work, with a few exceptions, were destroyed. From one of those which escaped Daniel Elzevir prepared an incorrect edition (Amsterdam, 1680), and in 1685 Simon himself published another edition at Rotterdam with a preface as if from a Protestant and notes referring to Simon in the third

THE NEW SCHAFF HERZOG

person. The work was vehemently attacked, but the New Testament portions were so increased in size that they were issued in separate parts under the titles of Hiatoire critique du terte du Nouveau Testament (Rotterdam, 1689; Eng. transl., 2 parts, London, 1689), Histoire critique des versions du Nouveau Testament (Rotterdam, 1690; Eng. tranal., London, 1692), and Histoire critique des 7rri'nci?aux commerttateura du Nouveau Testament (2 parts, Rot­terdam, 1693), these being followed by the Nouvellea observations sur Is texts et lee versions du Nouveau Testament (Paris, 1695) and by an anonymous French translation of the Vulgate (4 vole., Trwoux, 1702). This version was also attacked by Boesuet, and although Simon printed slips bearing changes in translation and explanations to be pasted over his first text, the book was prohibited. Toward the end of his life Simon printed Lettrea choisiea de M. Simon (Amsterdam, 1700) and, under the pseu­donym of M. de Sainjore, Bibliothifque critique, ou recueil de diveraea pikces (4 parts, Paris and Amster­dam, 1708 10). After his death his Nouvelle bib­liothbque choisie appeared (2 vole., 1714), and among his other writings special mention may be made of his Hiatoire critique des dogmes, des eontroveraes, des coutumea et des c6r6moniea des Chrestierts orYentauz (Trwoux, 1711; Eng. transl. by A. Lovell, London, 1685).

Richard Simon was the first to attempt to write

a history of the Bible as a piece of literature, an as­

tounding innovation considering the intellectual

conditions of his time. He did not, however, direct

his attention to the contents of the Bible or to the

development of religious concepts, but rather to the

text, the versions, and the commentaries. Disre­

garding the traditional and dogmatic presupposi­

tions of the age, he critically discussed the Septua­

gint and the Vulgate, and defended the translation

of the Bible into the vernacular. He regarded the

Masoretic text as representing a good tradition, but

postulated the late origin of the Hebrew vowel­

points and square script. In New Testament criti­

cism he defended the Hellenistic idiom against the

purists. In regard to the origin of the Old Testa­

ment, he maintained that there were in Israel, from

the time of Moses, public scribes whose duty it was

to record all matters pertaining to religion and the

State, and also, in their capacity of public orators,

to give directions to the people, these addresses being

published from time to time, and after the Exile

giving rise to the Old Testament in its present form.

The verdict of succeeding generations was most un­

favorable to Simon, nor was it until the rise of Jo­

hann Salomo Semler (q.v.) that the true merits of

Simon, with all his shortcomings, received full

recognition. E. NESTLE.

BlslloaxnrlY: A. Bernus. Richard Simon el con 8iat. critique du Vieux Testament, Lausanne, 1889; idem, No­lice bsbLiopraphique cur Richard Simon, Basel, 1882; L. Dieatel, Oeachichte des Allen Testaments in der chrsatlichcn Kirchc, Jena, 1889; C. H. Wright, Introduction to the Old Testament, London, 1891 (the first part contains a history of criticism); H. Margival, in Revue d'hiat. et littEraEure relipievau, i (1898), 159, ii (1897), 17, 223, 525, iii (1898), 117, 138, 508, iv (1899), 122. 192, 310, 435; A. Bludau, in Der ICatlwlik, 1904, i. 29 422, ii. 114 122; A. Duff. Hid, of O. T. Criticism, New York, 1910.

428 RELIGIOUS ENCYCLOPEDIA Simon

Simons

I. First Statement. Early Life and Views (§ 1). Paideutic Objective (¢ 2). Later Life; Literary Activity ($ 3). Theological Controversies (§ 4). Final Activities (¢ 5).

SIMONS, MENNOO.

Characterization (¢ 8). II. Second Statement. Views of Scripture (¢ 1). Sin; Justification by Faith (§ 2). Holy Living; the Ordinances (¢ 3). The Church (¢ 4). Christology (; 5).

I. First Statement: Menno Simons, Dutch Ana­baptist, was born at Witmarsum (5 m. s.e. of Har. ingen), Holland, 1492, and died near Oldesloe (25 m. n.e. of Hamburg), Germany, Jan. 13, 1559. Though the Mennonites (q.v.) bear his name, he was not their founder, for they existed

:. Early in Holland seven years before he

Life and became a convert; but he was one

Views. of their most influential leaders and

by far their most important author.

Many details of his life are uncertain, for his biog­

raphy remained unwritten both in his own and in

the following generation, so that it must be gleaned

from scanty allusions in his writings and in the

works of his contemporaries. In 1515 or 1516 he

held an ecclesiastical office at Pingjum, a short dis­

tance from his birthplace. In 1532 he became pas­

tor at Witmarsum, where, as he confessed in later

years, he preached from motives of ambition rather

than conviction. Much of his self accusation, how­

ever, may be due to the morbid severity with which,

like Bunyan and other converts, he judged him­

self, for no suspicion of reprehensibility seems to

have attached to his name at any time, unless it

be charged against him that he remained in the

priesthood for twenty years despite his doubts. In

the very first years of his parochial activity he be­

came skeptical of the doctrine of transubstantia­

tion, and found support for his views on baptism

in the New Testament and the writings of Billican,

who, with some other Protestants, permitted parents

to choose between infant and adult baptism for their

children. This and the execution of the Anabap­

tist Sicke Snijder at Leeuwarden in 1531 led to re­

newed study of the Bible and the works of the

Reformers, with the result that Menno practically

became an Evangelical preacher, though he had

not yet broken openly with the Church. When he

entered upon his new parish of Witmarsum, he

seems already to have sympathized with Anabap­

tist views.

Menno's attention was less directed, however, against Roman Catholic teaching than against errors which had recently sprung up in Ana­2. Paideutic baptism, such as the doctrines of earth 

Objective. ly power, sword, king, and the plurality

of wives. In this spirit he wrote his

first book, Een gantsch duydelycke end klaer beunya

uyt die H. S. dat Jesus Christus is de reehte beloofde

David inn den geeat . . . tegen de grouwelicke ende

grootste blasphemie van Jan van Leyden, although

it was not printed until 1627. Menno's ambiguous

position received a rude shock in Apr., 1535, when

300 Anabaptists were defeated at Bolaward by the

imperial troops, 130 falling in battle, while the

remainder, including his own brother, were made

prisoners and drowned. He felt himself responsible

Relation to Rationalism (§ 6).

Relation to the Reformers (¢ 7).

Relation to the Swiss Brethren (¢ 8).

Relation to hidnater Anabaptists

Go).

Victim of Intolerance (§ 10).

in a sense for their fate, since he had not taught them the true way, and he also became convinced that his priestly office rendered it impossible for him to gain their confidence, so that on Jan. 12, 1536, he  resigned his pariah. This " conversion," or " rebirth," as Menno termed it, was character­istically Anabaptist, in that it was based less on a conviction of the grace of God through Christ in consequence of a sense of sin and repentance than on moral earnestness, renunciation, and devotion to divine truth, whether contained in the Bible or in the human heart. It was, therefore, the conver­sion of a layman rather than of a theologian or a priest. Yet Menno was not uneducated, for he wrote Latin fluently, was somewhat acquainted with Greek, and had a certain familiarity with the writings of his contemporaries (especially Erasmus) and the Church Fathers.

After his withdrawal from the priesthood and the Roman Catholic Church, Menno remained for a time in Friesland, where all who should

3. Later harbor him were threatened with death Life; in Oct., 1536. Two months later, at

Literary the earnest petition of a number of

Activity. those who agreed with him in faith

and life, he received the laying on of

hands from Obbe Philips, and became an elder

(bishop) of the community. Where Menno passed

the first years after he left the church is uncertain,

but it is not improbable that he lived in East Fries­

land, baptizing both there and in Groningen in 1537.

He seems to have lived in East Friesland until 1541;

in Amsterdam and North Holland from 1541 to

1543; again in East Friesland from 1543 to 1545;

in and near Cologne and Limburg from 1545 to 1547;

and after this latter year in or near Lilbeck, with

the exception of a short residence at Wismar in

1553 54. His life during these years may be best

traced by his writings, his first publications being

the most important. To this category belong his

Van de ware nieuwe geboorte; Veele goede . . .

leringhen op den ,26. Psalm, perhaps the best work

of its author; Van het rechte Christengeloove; and

Van de geestelicke verriiaenime. The most impor­

tant of all his works, however, was the Fondament­

boek (c. 1539), in which he sought to p ove the truth

of his doctrines and urged the authorities to test

the purity of the lives of the Anabaptists, thus

ending the persecution and showing their wide

divergence from the fanatics of Munster. In this

book, moreover, Menno defines belief as trust in

the grace of God and the promises revealed to

man in the words and life of Christ, bringing sor­

row for sin, yet comforting the heart and strength­

ening it in conformity to the divine pattern. The

substitution of adult for infant baptism is based

by him on the commandment of Christ and on

Simons

THE NEW SCHAFF HERZOG

apostolic usage, as well as on the doctrine of regen­eration, of which baptism should be the seal. The true mark of the Christian was regeneration, not baptism, while the Lord's Supper was regarded not as a sacrament but as a memorial service. The Fondamentboek was also designed to warn his fol­lowers against errors which might be construed as morally reprehensible, such as the doctrine of David Joris that external acts were indifferent, provided the intention was good.

The Fondamentboek was supplemented by the Lief'ehjcke vermaninge . . . hoe dat een Christen, sal geschickt zijn en van het schouwen ofte

4. Theo  afsnijden der valscher broederen en sus­logical teren (1541); Kindertucht (Antwerp,

Controver  1543); Verclaringhedesdoopsels(1544);

sies. Oorsaecke waerom dat ik Menno Simons

niet of en laaxe to leeren (1544); and a

book, now lost, directed against David Joris (1545),

which was answered by Joris' son in law, Nikolaas

Blesdijk, in Verantwoording, in 1546. During these

years Menno resided for a time in North Holland,

and in 1547 he was one of the three elders who took

part in the conference with Blesdijk in Lubeck, where

the views of Joris were utterly refuted. Meanwhile

Menno became involved in the one great theolog­

ical controversy of his life, the doctrine of the In­

carnation. Several years after his conversion he

became acquainted with the teaching of Melchior

Hoffmann that the body of Christ was born in, not

of, the Virgin Mary, so that the Son of God trans­

formed himself into the nature of man, rather than

took it upon him, also holding that this human

being was formed by God without any cooperation

of the mother. Although Menno laid little stress

upon the acceptance of this doctrine, he was chal­

lenged to a disputation in 1543 by the East Frisian

superintendent Johannes a Lasco (q.v.). They met

in the following January, and Menno promised to

send his opponent the reasons for his belief, writing

them in Latin, but publishing them in Dutch under

the title: Een corte ende clare beliydinghe . . . van der

menschwordinge enzv. Lasco replied in his Defensio

incarnationis Christi (1545), and his opponent re­

sponded in his turn with his Eyne dare bekentenisse

dat de gheheele Christus Jesus Godes eygen Sone is,

although it was not printed until 1554, when the

controversy was renewed. Menno's insistence on

this doctrine after 1547 is to be ascribed neither to

obstinacy nor to an excessive regard for it, although

he believed his dualistic theory more reasonable

than the orthodox teaching. To his mind a Christ

who was at the same time God and man was un­

thinkable, and he accordingly believed that he was

created by God alone, without any intervention

on the part of father or mother, and that in his

earthly incarnation he was nothing but a man into

whom the Word had been transformed. While the

Church taught that we are brethren of Christ in

that he took our flesh upon him, Menno held that

only the regenerate are the brethren of Christ, and

then simply because they, like him, are begotten

of God. From this teaching, however, some drew

the deduction that Christ was not consubstantial

with the Father, but was merely one with him in

will and intent, thus denying the Trinity. The as 

424

sembly of elders accordingly convened at Goch in 1547 and excommunicated their colleague Adam Pastor, one of the foremost advocates of this doc­trine. Menno, who was present, wrote a rather feeble refutation of Pastor, entitled Behjdinghe van den drieenigen Godt, although he did not break off all association with him.

During his residence on the Lower Rhine in 1545 47 and after he had settled in Holstein in

1549, Menno made frequent journeys

g. Final to confer with his fellow elders, and

Activities. between 1552 and 1554 he published

from his own press a number of wri­tings, chiefly apologetic in character. One of these, the Beantwoordinghe over eene schrift Gelii Fabri, is the longest work of its author, and almost the only one which gives any information concerning his life and the conditions of his time. It treats, among other subjects, of the doctrine of the Incarnation, on which Menno disputed with Micronius at Wis­mar on Feb. 6 and 15, 1554. In the following year Micronius published the minutes of this disputar tion, to which his opponent replied in 1556, follow­ing it with another refutation in 1557. These are not the most felicitous of the products of Menno's pen; they are not at all free from personalities and weari­some repetitions. The closing years of his life were saddened by the controversies among his followers concerning excommunication. As early as 1551 Menno had ruled that the faithful should avoid all association with their fellow believers of unseemly life, unless these should prove responsive to ad­monition. In the course of the development of the community, however, many problems were evolved regarding excommunication. In 1550 Menno de­cided, in his Klaer bericht van de excommunicatie, that this avoidance should be extended to secular life as well, but not in cases where assistance might be rendered; he mitigated also the severity of the banishment as far as possible. The elders Leenaert Bouwens and Gillis van Aachen, on the other hand, demanded that excommunication be declared in the majority of cases without previous warning, and that, if one of a married pair had fallen under the ban, the other should avoid him or her. These measures aroused the deep resentment of the Ana­baptists living along the Lower Rhine, and they accordingly sent their teachers Zylis and Lemmeken to Menno in 1556, whereupon, in the following year, he went to Franeker and Harlingen to win his fel­low elders to a milder mood and restore peace. The reverse was the result, however, and Menno him­self was threatened with excommunication. In his fear that he might have conceded too much to hu­man weakness, he published his Grrondelic bericht in 1558, declaring openly that he had formerly erred and presenting the strictest views. Zylis and Lem­meken replied, only to be answered by Menno in a book couched in no very measured tones, though written just before his death. As he lay dying, how­ever, he lamented this temporary severity and warned his followers not to be servants of men, as he had been.

Menno's character was a mixture of humility, warmth of heart, pessimism with regard to the world and life, spiritual piety, loyalty and love to