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Jason Koon ist ein professioneller US-amerikanischer Pokerspieler. Koon gilt als einer der besten Turnierspieler der Welt. Er hat sich mit Poker bei Live-Turnieren mehr als 31 Millionen US-Dollar erspielt und steht damit auf Platz neun der. Jason Koon (* August in Weston, West Virginia) ist ein professioneller US-amerikanischer Pokerspieler. Koon gilt als einer der besten Turnierspieler. Tsd. Abonnenten, folgen, Beiträge - Sieh dir Instagram-Fotos und -Videos von Jason Koon (@jasonkoon) an. Jason Koon  ist ein professioneller US-amerikanischer Pokerspieler. Ein neues Video von Finding Equilibrium. Dieses Mal geht es um das Thema „GTO versus Exploitive Play„. About that Jason Koon Blog | GTO.
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The action is back to Kane who calls. This is a stronger-than-usual calling range because there is little reason to 5-bet hands besides AA and possibly KK for value when stacks are this deep versus a competent opponent.
Jason would not stack off with anything less than KK for blinds, so a 5-bet from Kane with a hand like AK would be pointless.
He would only force many worse hands out of the pot while bloating the pot size for when Jason does have KK or AA.
Note that Kane would be wise to flat-call against this 4-bet with AA as well, at least some of the time. However, it makes sense for Jason to bet small with his entire range in this spot, including AQ, because of his range advantage.
His range is very similar to Kane's here, only stronger. But Jason is anything but tight, so let's take a turn. Kane thinks for a bit and calls.
From a practical perspective, he holds top set so it makes sense to let Jason continue to fire with his value bets and bluffs. Note that this small size would be even better had Jason bet small on the flop, as this would mean Kane has a wider range which is more difficult to play.
Kane can raise or call here depending on how he views Jason. He likely believes Jason is an aggressive opponent, which means he will want to just call and to give Jason the chance to value bet thinly or bluff on the river.
An action killer card in general but not in this case. My parents first believed in a Southern Baptist church then migrated to general association of regular Baptists.
My journey went from there, to American Baptist, to the Presbyterian Church, and finally Home at last as an Episcopalian. Anyways, blessings to you on your journey.
I am a Christian but am very concerned for the direction I see the evangelicals taking. I have voiced my concerns to people that look at me like I have lost my mind.
I had a family member tell me that I am too liberal now! I am so thankful that there are other Christians out there that see what I see and give a coherent and sensible voice to it.
Thank you Jason Koon for doing just that. There he received his Masters in Business Administration and Finance. He declared he started to play poker following an injury.
To avoid boredom, his roommate taught him Texas Hold'Em, and Jason Koon realized he could make a lot of money. Koon began playing poker in during college.
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I am so thankful that there are other Christians out there that see what I see and give a coherent and sensible voice to it.
Thank you Jason Koon for doing just that. I will be coming back and reading more. Many blessings to you. Just hang in there, I believe there are a lot more of us than it feels like.
Blessings to you. Jason, thank you. I am deeply concerned about American Christians and their shocking embrace of Donald Trump.
Your email address will not be published. Save my name, email, and website in this browser for the next time I comment. This site uses Akismet to reduce spam.
Learn how your comment data is processed. Young adults will continue to run from faith never imagining it has room for people who think the way they think.
LGBTQ teens will continue to end their lives at alarming rates. Family Thanksgiving and Christmas celebrations will continue to transform into partisan hellscapes.
I promised I would. I see them in neighborhoods, crosses draped with red, white, and blue, or surrounded with tiny little American flags. And not just two nice ideas, but God is country is God.
To be American is to be Christian. This has become an almost constant in the national political conversation. In fact, if you take the Biblical witness seriously, nationalism is usually one of the great enemies of faith.
Take Daniel 3 for example. The King makes a giant golden statue and commands everyone in the Kingdom to bow down before it,.
This is obviously problematic for Daniel and his fellow Jews who had been taught from birth to worship nothing but God. For their faithfulness, God rescues them from the certain death that awaits them as punishment for their disobedience to the king.
In reality, Daniel 3 is a stark reminder that nationalism is always a threat to faith. The king becomes so impressed with his empire that he decides everyone should bow down before a symbol of its greatness.
Allegiance to the empire is equated with allegiance to God. Talk about a Turducken of Xenophobic fear.
We live in a world that is far from perfect, citizens of a nation that, at its best, is trying to do better, and at its worst is an affront to justice.
Sometimes the most faithful and the most patriotic thing we can do is to stand or kneel in protest and call the nation to do better. Sometimes the most faithful and patriotic thing we can do is to remind the powers of this world that their reign is temporary.
If historical Christian teaching is right, one day all the statues are going to fall one way or another. One day all the flags will burn up.
If historical Christian teaching is right, however, this is no reason to worry. We were never supposed to have put our faith in the empire to begin with.
A while back, I received a comical response to a post containing some of my less conservative opinions on the state of the union in American Evangelicalism.
In the space of about twenty minutes, this person, within the space of about twenty minutes, attempted to perfectly psychoanalyze and explain away my position.
They found a perceived seam in my logic and played it up, claiming I was not thinking theologically, only politically.
My journey began three years ago while spending about three months doing a detailed study of Matthew 24 and It was back when I was the pastor of a conservative Evangelical Church.
As I prepared for a sermon series, I ended up discovering something I never expected to find. First, the passage starts off with an observation that is very temporary in nature.
One day soon, in many of your lifetimes, these buildings are coming down. This piques their interest and they ask Jesus about signs and timing of future events.
As Jesus discusses signs, and then slowly shifts to a terrifying symbolic vision of his coming and warnings about faithlessness.
During this process, our attention slowly shifts. His vision is a kingdom where the hungry are fed, the sick are cared for, and the marginalized are welcomed.
As Jesus artfully winds the conversation from the periphery to the center, he can barely go more than a few verses without referring back to the ancient Hebrew Prophets.
This leaves us with a crisis of interpretation. I must see the Bible, as well as my faith and practice through the lens of hope.
When hope looks for a world where the stranger is welcomed then I must think twice before wielding Leviticus to exclude LGBTQ people.
We usually think in terms of personalities, parties, and certain hot-button, litmus test issues. It was political in the sense that it was societal, not just personal.
The gospel of individualism is born out of a theology of fear, but the gospel as a vision for humanity is born out of a theology of hope. He challenges me to ditch my theology of fear and embrace his theology of hope.
This vision hopes for a world where widows and orphans are looked after. It hopes for a world where nobody goes hungry or thirsty.
It imagines a world in which everyone has access to society and the stranger is always welcomed. Many of us are lost in the first three verses of Matthew In a race metaphor, we are decorating the starting line rather than running the race.
Jesus called us to forge ahead, to finish the race; to transform our world into the world He and the Hebrew prophets imagined.
This is the society the prophet Isaiah envisioned where all nations, foreigners, and outcasts will be gathered together. Jesus was about giving time and attention to things that will last; feeding the hungry, giving water to the thirsty, sheltering the homeless, welcoming the stranger, and advocating for those on the margins.
A world in which there is no more crying, no more sickness, and no more pain because the old order of things is passing away. This is my theology of hope.
To be fair I was never explicitly taught that it was, but it was more than insinuated. At least in my mind, every doubt felt like it warring against my faith.
A young man, back in my Pastoral days who had a lot of questions, and when we sat down and honestly began to explore them, he just shook his head.
He told me that, as a teenager, he had learned not to ask questions in church. He had been told repeatedly that questions would cause him to doubt his faith.
I still have some work to do. In all of this, however, the most surprising thing to me is that my newfound willingness to bend my convictions to what I discover to be true has not eroded my faith like I feared it would.
To be sure, there have been moments I felt like they were. There were days I would get up to preach and then go home wondering all afternoon if I was even a Christian anymore.
In spite of several dozen m isleading tweets to the contrary, Republicans, specifically, the Trump administration proved once again to be the only real threat to pre-existing condition protections last night.
They argued that since a Republican congress struck down the individual mandate in , this invalidates the entire legislation.
I do, however, know that 20 million Americans face the prospect of losing their insurance if the administration is successful.
And, of course, we are in the middle of an unprecedented global pandemic. Coincidently, yesterday also marked the day we broke the record for the largest number of new cases in one day.
At least, I hope it was a coincidence. Finally, I know that, without ACA, the rest of us face the prospect of facing a historically turbulent economy without any kind of healthcare safety net.
Expose evangelicals about the horrors of abortion complete with pictures of mangled fetuses. Then rip a few Bible verses out of context to mask the fact that Scripture actually treats abortion as a property crime against the woman.
And so the party of pro-life ignores the cries of young black men, marching for the right to live without fear. The party of pro-life cheers a president who threatens to dominate the streets and publicly muses about using tanks against protestors.
And the part of pro-life, late last night files a brief demanding that the supreme court terminate health insurance for millions of people in the middle of a global pandemic.
I know this for a fact, because, as an evangelical pastor, I beat this drum for years. It keeps the faithful voting the right way. Why else would the leadership of the pro-life movement seem so unconcerned with life outside of this one narrow issue?
Pro-healthcare is pro-life. Terminating the ACA insurance marketplace in the midst of a global pandemic will force millions into bankruptcy and poverty.
Ignoring the systemic racism that killed George Floyd will only continue to fuel more violence. It puts both black and blue lives in more danger.
The final book of the Bible ends with a beautiful vision for the future of humanity. It envisions a world in which there will be no more sickness, crying, or pain.
I do believe, however, that we can move the needle. We can fight to overhaul our law enforcement system to reduce the number of black mothers grieving the untimely deaths of their sons.
They would if they were actually pro-life. As the rhetoric ramps up for the election, the term Socialist has become a go-to polemic in the American political debate.
While some portray Jesus as an Adam Smith-style capitalist, weaponizing the word Socialist against their political opponents, others wear it as a badge of honor, casting Jesus as a precursor to Marx.
But what does the New Testament teach about wealth, poverty, and how can Christians embrace its standard of justice and neighbor-love with their lives and their finances?
Sondra Wheeler told me when I asked her if she viewed Jesus as more of a capitalist or a socialist. Both in her book, Wealth as Peril and Obligation, and in our conversation, Wheeler kept returning to one theme.
Giant conglomerates price small businesses into oblivion, accumulating and concentrating wealth in the hands of the few while wages for those who work in the factories and storefronts stagnate.
This is where the New Testament and Marx diverge. We recognize much of our current system to be blatantly unequal. This is not a call to moderation, though.
Instead, it is a commitment to radical obedience. Social action may tax my schedule, but radical generosity taxes my bank account. So, what does this look like in our daily lives?
What specific direction does the New Testament give us in these areas? According to Wheeler, expecting the New Testament to give us a bullet-point list will ultimately leave us disappointed.
Our advocacy and social action must flow out of our commitment to this sovereign rule of God over our lives and our finances.
I guess you could call it a social experiment. I know that a quote from Pete Buttigieg, no matter what it says, is going to draw an instant a Facebook-frowny-face from most conservatives.
The strangest thing began to happen. Some of my most conservative Facebook contacts began to like some of my most progressive posts.
When nobody tells them who to hate, most people ended up liking the kind of things they would have normally blocked without even reading.
Aside from the occasional chuckle, this little experiment has provided me with something else — a little bit of hope. Most people, even some who support one of the most despicable humans to have ever held public office in America, want to see good done.
They instinctively react positively to goodness and justice when the labels are stripped away. Evangelical Christians, for all the closed-mindedness, bigotry, and fear still have a sense of what is good and right in the world, no matter how much the Religio-political machine on the right tries to root it out of them.
Before that, many campaigned tirelessly for racial and economic justice and pioneered modern social programs like public education, orphanages, and free medical clinics.
Turn of the 20 th Century progressive populism found Evangelical Christians to be some of its most ardent supporters.
Even today, Evangelicals give more to charity than their secular counterparts. A quick look inside one of our mailboxes will show that charities recognize this.
So, how does this movement, once known for justice and advocacy, become the party that supports a man who suggests shooting migrants in the legs to deter them?
How do the same conservative evangelicals sending money to impoverished LatinX and unknown Middle Eastern children in other countries approve of impoverished LatinX children being ripped from their families and stuffed into substandard detention facilities just for trying to come here?
The reality is that it feels good to go on a short-term mission trip to the inner city. Sending a few dollars a day to help some orphans in Latin America or a shoebox gift to the Middle East activates the rewards center in the brain without much of a cost.
Evangelicals have a long-distance love affair with charity, but struggle to love when it moves into their backyards.
For most Conservative Evangelicals, Charity, which was once a synonym for unconditional love, is becoming a substitute for it.
But still, I have hope. I see that sometimes when the labels are ripped away and nobody tells them who to hate, most people still want to do good.
Most people want justice and equity to win the day. This is why we need leadership that inspires the best in us rather than exploiting the worst in us.
We need leadership that points the way forward rather than telling us who to hate. We need leadership that challenges us to lay down our fear and imagine what the world should be rather than fearing what it might become.
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