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Exceptional piece. Highly recommended!

- abba solomon (a month ago)

About the Book


"The Prayer Warrior's Way" by Cindy Trimm is a guide to developing a powerful and effective prayer life. Trimm provides practical strategies and insights for engaging in spiritual warfare, interceding for others, and deepening your relationship with God through prayer. She emphasizes the importance of aligning your prayers with God's will and standing firm in faith. Through engaging stories and practical advice, Trimm shows readers how to become strong and effective prayer warriors in their own lives.

Mosab Hassan Yousef

Mosab Hassan Yousef Mosab Hassan Yousef (Arabic: مصعب حسن يوسف; nicknamed "The Green Prince"; born 5 May 1978) is a Palestinian who worked undercover for Israel's internal security service Shin Bet from 1997 to 2007. Shin Bet considered him its most valuable source within the Hamas leadership. The information Yousef supplied prevented dozens of suicide attacks and assassinations of Israelis, exposed numerous Hamas cells, and assisted Israel in hunting down many militants, and incarcerating his own father, Hamas leader Sheikh Hassan Yousef. In March 2010, he published his autobiography titled Son of Hamas. In 1999, Yousef converted to Christianity, and in 2007 he moved to the United States. His request for political asylum in the United States was granted pending a routine background check in 2010. Biography Mosab Hassan Yousef (later Joseph) was born in Ramallah, a city 10 kilometers (6.2 mi) north of Jerusalem. His father, Sheikh Hassan Yousef, was a Hamas leader who spent many years in Israeli prisons. He is the oldest of five brothers and three sisters. When Yousef was growing up, he wanted to be a fighter because that was according to him what was expected of Palestinian children in the West Bank. Yousef was first arrested when he was ten, during the First Intifada, for throwing rocks at Israeli settlers. He was further arrested and jailed by Israel numerous times. As his father's eldest son, he was seen as his heir apparent, and became an important part of the Hamas organization. Yousef said he saw the light after a stint with his dad’s comrades in an Israeli jail during the mid-1990s. At Megiddo Prison, he witnessed Hamas inmates leading a brutal year-long campaign to weed out supposed Israeli collaborators. "During that time, Hamas tortured and killed hundreds of prisoners,” he said, recalling vivid memories of needles being inserted under finger nails and bodies charred with burning plastics. Many, if not all, had nothing to do with Israeli intelligence. “I will never forget their screams,” he continued. “I started asking myself a question. What if Hamas succeeded in destroying Israel and building a state. Will they destroy our people in this way?” Yousef's doubts about Islam and Hamas began forming when he realized Hamas' brutality, and that he hated how Hamas used the lives of suffering civilians and children to achieve its goals. Yousef was held by Shin Bet agents in 1996. While in prison, he was shocked by Shin Bet's interrogation methods, which he considered humane, when compared to how Hamas operatives tortured imprisoned suspected collaborators. He decided to accept a Shin Bet offer to become an informant. Espionage career Beginning with his release from prison in 1997, Yousef was considered the Shin Bet's most reliable source in the Hamas leadership, earning himself the nickname "The Green Prince" – using the color of the Islamist group's flag, and "prince" because of his pedigree as the son of one of the movement's founders. The intelligence he supplied to Israel led to the exposure of many Hamas cells, as well as the prevention of dozens of suicide bombings and assassination attempts on Jews. He has claimed that he did not inform for money, but rather that his motivations were ideological and religious, and that he only wanted to save lives.[13] In order to thwart any suspicions of collaboration, the Shin Bet staged an arrest attempt, telling the Israel Defense Forces to launch an operation to arrest him, and then provided him intelligence allowing him to escape at the last minute, after which he went into hiding for the rest of his career. Yousef says he supplied intelligence only on the condition that the "targets" would not be killed, but arrested. This led to the detention of several key Palestinian leaders, including Ibrahim Hamid, a Hamas commander in the West Bank, and Marwan Barghouti. Also, Yousef claims to have thwarted a 2001 plot to assassinate Shimon Peres, then foreign minister and later President of Israel. According to his former Shin Bet officer, "Many people owe him their lives and don't even know it." Conversion to Christianity According to his story, Yousef met a British missionary in 1999 who introduced him to Christianity. Between the years 1999 and 2000, Yousef gradually embraced Christianity. In 2005, he was secretly baptized in Tel Aviv by an unidentified Christian tourist. He left the West Bank for the United States in 2007, and lived some time in San Diego, California, where he joined the Barabbas Road Church. In August 2008, Yousef publicly revealed his Christianity, and renounced Hamas and the Arab leadership, thereby endangering himself and exposing his family in Ramallah to persecution. Yousef has also claimed that his aim was to bring peace to the Middle East; he hopes to return to his homeland when there is peace. Yousef has stated that despite his conversion to Christianity, he is "against religion", and does not adhere to any denomination of Christianity. He has stated, "Religion steals freedom, kills creativity, turns us into slaves and against one another. Yes, I am talking about Christianity as well as Islam. Most Christians I have seen, seem to have missed the point, that Jesus redeemed us from religion. Religion is nothing but man's attempts to get back to God. Whether it is Islam, Christianity, Judaism, Buddhism, Hinduism, animism, any ism. Religion can't save mankind. Only Jesus could save mankind through his death and resurrection. And Jesus is the only way to God." Autobiography Yousef's co-authored autobiography, Son of Hamas: A Gripping Account of Terror, Betrayal, Political Intrigue, and Unthinkable Choices, written with the assistance of Ron Brackin, was published in March 2010. Yousef's brother Ouwais denounced the report about his brother's activities, saying: "It was full of lies; it's all lies." Ouwais also revealed that the last contact between his family and Mosab took place more than a year before the news of his spying. Sheikh Hassan Yousef, Mosab's father, while in an Israeli prison, disowned his son for spying for Israel. The Haaretz report on Yousef was described by Hamas MP Mushir al-Masri as "psychological war being waged against the Palestinian people... [it] did not deserve a response". Deportation threats and political asylum For a time, Yousef was threatened with deportation from the U.S., after his request for political asylum was denied, since statements in his book about working for Hamas were interpreted as "providing material support to a U.S.-designated terrorist organization", despite Yousef's explanation that they were "intended to undermine the group". His case then proceeded to the deportation stage, despite Yousef's advocates' warning that he would likely be executed by the Palestinian Authority if deported to the West Bank. On 24 June 2010, Shin Bet handler Gonen Ben Itzhak, who for 10 years worked with Yousef under the cryptonym "Loai", revealed his own identity in order to testify on behalf of Yousef at an immigration hearing in San Diego. Ben-Yitzhak described Yousef as a "true friend", and said, "he risked his life every day in order to prevent violence". Partially as a result of this, Immigration Court Judge Richard J. Bartolomei, Jr., ruled on 30 June 2010, that Yousef would be allowed to remain in the United States after being fingerprinted and passing a routine background check. He is a frequent guest speaker on various American news channels, where he talks about the atrocities committed by Hamas. Films A documentary adaptation of Son of Hamas titled The Green Prince, directed and written by Nadav Schirman, premiered at the 2014 Sundance Film Festival, where it won the Audience Award for World Cinema: Documentary. The Green Prince will be re-made into a live-action feature film. Yousef is collaborating with US-based actor and film producer Sam Feuer in the production of two films: a feature film adaptation of Yousef's book Son of Hamas and documentary The Green Prince, and a historical depiction of the life of the Muslim prophet Muhammad based on the accounts of eighth-century historian Ibn Ishaq. Views and controversies Some elements of Yousef's story have been questioned. Former Shin Bet Deputy Chief Gideon Ezra described Yousef's claims as "too good to be true", and stated that, "there are hundreds of collaborators like him. He is not unusual. He just decided to write a book about it." The conversion to Christianity narrative promoted by Yousef and his book publishers remains unsubstantiated as well. Critics have alleged that Yousef claimed he was a Christian (for a longer period of time) in order to help secure asylum in the United States. This tactic is common for Muslim immigrants seeking to avoid deportation to countries where apostasy laws exist. However, he has since become an active figure in evangelical non-denominational Christianity in America, and has appeared on programs such as The 700 Club. Interest in the book from Christian readers helped make it a New York Times best-seller. During an appearance on The 700 Club to promote his book "Son of Hamas", he was welcomed and interviewed by host Pat Robertson. At an "End Times Prophecy" conference in 2010, hosted by California-based evangelist Greg Laurie, Yousef told the crowd in attendance that Islam is "the biggest lie in human history." He further suggested at the conference that the Quran should not be legal in the United States ("banned on American soil"). In May 2016, talking to a Jerusalem Post conference in New York, Yousef claimed that at one time that he was working for, and being paid by, Israel, the United States, the Palestinian Authority, and Hamas, all at the same time. He went on to say that Islam as a whole is comparable to Nazism, and must be defeated.

What Is Life’s Ultimate Good

Dear Dan, I agree; any view that has God as the foundation of morality — like the Christian view I described in my last letter — will have further, serious issues to address. In fact, your two objections get at the most central ones. Let me respond to both. What Makes God’s Laws Good? Your first objection has a great pedigree and can be traced all the way back to Plato. Namely, what makes God’s moral laws — his moral values — good? Does he like these laws because they are good? Or are they good because he likes them? Either way seems to spell trouble for Christianity. Take the first option. Are God’s laws good because they meet some separate standard of good, one “outside” of God? If so, God has to defer to — is beholden to — some higher authority. And that’s impossible, according to Christianity. But the alternative seems just as bad. If God’s laws are good because he likes them, it makes morality seem arbitrary, dependent merely on his personal tastes or whims. After all, what if he had preferred things like murder, rape, and torture? Would these therefore be good? Do we really want to define “good” as “what God likes,” similar to the way “coolness” is just whatever the cool kids like? Wouldn’t this rob statements like “God is good” of all significance, reducing them to saying merely that “God is the way he is”? Again, neither choice looks very promising. So, which horn of the dilemma should the Christian choose? Goodness Is Godness I think the second option is the right one: God’s laws are good because he likes them. That is, anything that God likes or values is good by definition. Goodness just is Godness. So then, is the phrase “God is good” nothing but an empty tautology, saying no more than “God is God”? “Anything that God likes or values is good by definition. Goodness just is Godness.” Well, no. In this specific context, where we’re defining “good,” “God is good” tells us something informative — namely, that God’s values are what make things morally good. But in most other contexts, when we say, “God is good” we can generally take for granted which properties or characteristics go on the “good” list. In these ordinary cases, “God is good” expresses something different — for example, “Here’s what God is like: he hates lying, murder, stealing — things we all agree are bad.” But then, if goodness is defined as whatever God likes, doesn’t my view mean that murder and rape would have been good if God had liked them? In a sense, perhaps; at least their advocacy would have been included in his moral laws. But remember that we’re currently defining “good,” and I think some of the rhetorical force of the wouldn’t-rape-therefore-be-good objection comes from ignoring this context. After all, it seems that regardless of what we say ultimately “makes” something good, if that “good-maker” were different, good would be different. And in any case, the traditional Christian view of God holds that he couldn’t have liked these things, that it’s logically impossible for God to be different than he is, just as a square couldn’t fail to have four equal sides. It turns out, therefore, that things aren’t as nearly as bad as the objection initially implied. Why Follow God’s Moral Law? Then there’s your second objection: why should we follow God’s laws? Is it because, if we don’t, he’ll submit us to everlasting punishment? Should we follow God’s laws simply to avoid pain? Does it turn out, after all, that morality is merely a matter of might makes right? Well, I think Christians should acknowledge that avoiding pain and suffering is a good reason to follow God’s moral laws. Moreover, I concede that this would be a genuine problem — if this were the only reason for obeying God. And as I said, even this reason isn’t without its virtues. After all, if we think of God as a parent — which the Bible encourages us to do — it’s a perfectly good reason, morally as well as rationally. As children we often obeyed our parents, in part, to avoid discipline. In fact, this was the reason for discipline in the first place — to help motivate us to obey. But of course, our obedience wasn’t merely motivated by a fear of discipline. We also obeyed our parents because we loved and trusted them. We knew that their requirements were an integral part of their deep love and affection for us, that they gave us these rules to benefit us. Their laws were evidence of our parents’ love. This interweaving of love and law, this close relation between our love for our parents, their love for us, and their moral values (that is, their moral loves) usually resulted in us adopting their morals; their values naturally became our values. We liked these values. And it didn’t stop with moral values; we sometimes adopted our parents’ values about sports teams, movies, and music — again, sometimes simply because we loved them. So, according to my view, we ought to follow God’s laws because, ultimately, we want to — and the main reason we want to is that we love him. In this way, morality is ultimately personal and grounded in what we love. Meaning of Life The personal aspect of value isn’t limited to moral value; it’s a component of all value, including life’s ultimate value. What we might call life’s ultimate meaning or purpose is perhaps the most important topic of all. So, what is our ultimate value, meaning, purpose, or goal in life? Well, suppose you’re right that there’s no God. The meaning of life, then, would be like all value in a godless cosmos: subjective and relative. And because each person has his own values, there would be as many meanings of life as there are persons. In such a world, there would be no objective meaning that life has. But according to Christianity, humans have been made for something, for a purpose. Moreover, this purpose does not depend on us, and so, in this sense, it’s objective, human-independent. And because we were designed for a specific purpose, humans will only truly flourish and thrive by fulfilling this purpose. Fulfilling God’s purpose for us is life’s ultimate meaning. That doesn’t mean that, in a world without God, humans could not find some measure of meaning or value in things like family, work, art, gardening, or whatever. But unless these individual goods are put into the context of the much larger, overall purpose, they will never be as meaningful (to us) as they could be. Only by fulfilling this ultimate purpose is our meaning of life maximized. What Are Humans For? What is this larger context or purpose? What were we made for? We find a hint by noticing that, for many of us, relationships and community are what we most value, where we find our greatest fulfillment. We flourish best in community with people we love. And this fact is entirely in line with the Christian view that our ultimate purpose is to know and love the ultimate Person, God himself. Christianity is of one voice on this. As one famous confession says, our ultimate purpose “is to glorify God and enjoy him forever.” Indeed, God is a loving relationship, as odd as that sounds. The mysterious doctrine of the Trinity says that the Godhead is an intimate community of three (divine) persons. That’s what he is. (This is one reason why monistic religions can’t truly make sense of the view that God is love: Who was God loving before he created persons other than himself? Such a being couldn’t essentially be love; at best, he would need creatures in order to love.) “Our ultimate purpose is to know and love the ultimate Person, God himself.” Notice that the centrality of relationships is also evident when Jesus sums up all of God’s laws in just two: love God and love your neighbor. The moral law — and, not coincidentally, life’s ultimate meaning — is about relationships, both human and divine. God, then, created humans for his own purpose. Our purpose — the meaning of life — is also importantly objective, just as morality is: it is human-independent. Yet it’s obvious that we can and do reject God’s purpose for us. In fact, the gospel message — and the entire Bible — is predicated on such rejection. But God has given us another chance to truly flourish, to find ultimate meaning through the life, death, and resurrection of Jesus Christ. He has made this possible at an immense cost to himself. Dan, I get why you would reject Christianity, viewing it as you do from the outside. I hope you’ll continue to consider all this and at least begin to sense that genuine atheism might be a lot different from your current “kinder, gentler” version. I also hope that in the process you’ll reconsider Christianity’s claims — in particular, Jesus’s offering of himself and the relationship you were made for. Article by Mitch Stokes

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