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Because Jews came from all over the civilized world to worship in Jerusalem, they obviously didn't carry Tyrian coins. This problem was solved by setting up tables in the Temple courtyard with clerks called "moneychangers" (liter ally, "tablers") who would exchange Temple currency for foreign moneys. By the time of Christ this "convenience" apparently grew into a racket for bilking, with large profits being reaped at the expense of visiting worshipers. It was this practice, along with the selling of sacrificial animals for profit, that enraged Jesus to the point of driving everybody out of the holy grounds, charging them with making the Temple " 'a den of robbers'" (Matt. 21:13, R.S.V.).'

By the time of Christ the annual Temple tax was reinstated at the old rate of one-half shekel per year. The collectors of this tax tricked Peter into committing Jesus to its payment, even though prophets were considered exempt by extension of Ezra 7:24. Jesus, not wishing to cause unnecessary trouble, provided for His and Peter's tax by the miracle of the coin in the fish's mouth (Matt. 17:24-27). That coin would have been a Tyrian shekel, or tetradrachm. For betraying Christ, Judas received thirty Tyrian shekels from the chief priests, who probably got the money from Temple coffers. No doubt they considered it in the best interests of their ministry.

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The cleansing of the Temple narrative tells of Jesus expelling the merchants and the money changers from the Temple and is recounted in all four canonical gospels of the New Testament. The scene is a common motif in Christian art.

In this account, Jesus and his disciples travel to Jerusalem for Passover, where Jesus expels the merchants and consumers from the temple, accusing them of turning it into "a den of thieves" (in the Synoptic Gospels) and "a house of trade" (in the Gospel of John) through their commercial activities.

Jesus is stated to have visited the Temple in Jerusalem, where the courtyard is described as being filled with livestock, merchants, and the tables of the money changers, who changed the standard Greek and Roman money for Jewish and Tyrian shekels.[2] Jerusalem was packed with Jews who had come for Passover, perhaps numbering 300,000 to 400,000 pilgrims.[3][4]

And when he had made a scourge of small cords, he drove them all out of the temple, and the sheep, and the oxen; and poured out the changers' money, and overthrew the tables; And said unto them that sold doves, Take these things hence; make not my Father's house a house of merchandise.

And Jesus went into the temple of God, and cast out all them that sold and bought in the temple, and overthrew the tables of the money changers, and the seats of them that sold doves, And said unto them, It is written, My house shall be called the house of prayer; but ye have made it a den of thieves.

Claims about the Temple cleaning episode in the Gospel of John can be combined with non-biblical historical sources to obtain an estimate of when it occurred.John 2:13 states that Jesus went to the Temple in Jerusalem around the start of his ministry and John 2:20 states that Jesus was told: "Forty and six years was this temple in building, and you want to raise it up in three days?"[7][8]

Butler University professor James F. McGrath explains that the animal sales were related to selling animals for use in the animal sacrifices in the Temple. He also explains that the money changers in the temple existed to convert the many currencies in use into the accepted currency for paying the Temple taxes.[17] E. P. Sanders and Bart Ehrman say that Greek and Roman currency was converted to Jewish and Tyrian money.[2][18]

A common interpretation is that Jesus was reacting to the practice of money changers routinely cheating the people, but Marvin L. Krier Mich observes that a good deal of money was stored at the temple, where it could be loaned by the wealthy to the poor who were in danger of losing their land to debt. The Temple establishment therefore co-operated with the aristocracy in the exploitation of the poor. One of the first acts of the First Jewish-Roman War was the burning of the debt records in the archives.[19]

Some scholars such as those in the Jesus Seminar as expressed in the book The Acts of Jesus (1998) and others question the historicity of the incident as expressed in the Gospels in light of the fact of the vastness of the temple complex. In The Acts of Jesus, the Jesus Seminar scholars assert the area of the temple complex is equivalent to "thirty-four football fields." In that book, those in Jesus Seminar further assert that during the great festivals such as Passover, there would be "thousands of pilgrims" in that area. Those in the Jesus Seminar do feel Jesus "performed some anti-temple act and spoke some word against the temple."[24]

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Each Fall and Spring semester, students who are registered and confirmed may deposit money into their Diamond Dollars account by adding it to their tuition bill. This option is only available for the first few weeks of the semester. We recommend discussing this option with anyone who may be paying or assisting with tuition bills, as this will INCREASE your tuition bill.

What is a printing allocation?

A printing allocation (or "Print Quota") is a noncash amount distributed to all currently enrolled students to be used for free black and white laser printing at Temple. At the end of each six-month period any remaining balance is deleted and you receive a new quota if you are enrolled in upcoming classes. There are no refunds or transfers for unused quota balances. For more information, see temple.edu/printing.

The PIL complained that approximately 400,000 out of 900,000 temples in the country are under government control, whereas there is not a single church or mosque-related religious body where any control or interference of the government is seen. Religious endowments come under the concurrent list, authorising both the Centre and the states to frame their laws whereby states can exercise a degree of control over management, superintendence and levy over the religious places.

But the bench asked the lawyers to adduce some materials to corroborate regarding the closing down of temples as well as to support other contentions on alleged misappropriation of money. It then fixed matter for hearing next on September 19.

The Clinton re-election campaign of 1996 exemplified much that is wrong with our campaign finance laws. The campaign turned a small loophole in our campaign laws--which allows parties to raise unrestricted money for "educational" expenditures--into a yawning cavity. Campaign officials also broke existing laws against laundering contributions and raising money from foreign nationals. But did Vice President Al Gore engage in serious illegal actions that would have merited investigation by a special prosecutor?

George W. Bush and the Republican Party plan to answer yes to all of the above. Before the election is over, they hope that Americans will be repeating the phrases "no controlling legal authority" and "raising money from Buddhist monks" in their sleep. But nonpartisan proponents of political reform, such as the Center for Public Integrity, have also raised doubts about Gore's fundraising practices. And some liberal Democrats who plan to vote for Gore in November privately express grave reservations about his conduct. Are these reservations justified?

"No controlling legal authority." During the campaign, Gore made 61 fundraising calls from his White House office. According to the Pendleton Act, which was adopted in 1883, it is "unlawful for any person to solicit or receive any contribution ... in any [federal government] room or building occupied in the discharge of official duties." On the surface, that would seem to apply to Gore's fundraising calls, but the Pendleton Act was not meant to bar federal officials from telephone solicitations aimed at private individuals. There were no telephones in the White House then. The act was directed toward federal employees asking for money on federal premises from subordinate employees who might fear for their jobs. Thus while Gore spoke maladroitly, he actually got it right when he said there was "no controlling legal authority" for his actions. Indeed, in its report on the campaign finance scandals, Senator Fred Thompson's Committee on Government Affairs acknowledged that the statute didn't apply to Gore's fundraising. The vice president did not break the law, the report concluded, because there was no evidence that "any individuals called by the vice president were on federal property when they were solicited."

The controversy over the phone calls has lingered partly because Attorney General Janet Reno invoked still another ambiguity in the act to justify not appointing an independent counsel to investigate the phone calls. Reno argued that the Pendleton Act applied to soliciting "hard money" for campaigns, not to soliciting "soft money" for political parties as Gore had in his calls. But after Reno's decision, investigators discovered that some of the money Gore raised was used for the presidential campaign. In addition, testimony by former Chief of Staff Leon Panetta has cast doubt upon Gore's repeated assertion that even if some of the money was used for the presidential campaign, the vice president believed he was only raising "soft money." My conclusion: Who cares? Under the Pendleton Act, Gore's calls were not illegal either way. 2351a5e196