Jud., at the end of the Theodosian Code, seems, spurious (see the comment of Gothofredus in loco).
The Christian apologists and their pagan assailants; the Theodosian Code, with Godefroy's commentary; the Annals and Antiquities of Muratori, collated with " the parallel or transverse lines" of Sigonius and Maffei, Pagi and Baronius, were all critically studied.
In the Theodosian Code the various crimes which are accounted sacrilege include - apostasy, heresy, schism, Judaism, paganism, attempts against the immunity of churches and clergy or privileges of church courts, the desecration of sacraments, &c. and even Sunday.
Privilegesp g g In the twelfth book of the Theodosian Code we see the foundations of the medieval Church already laid; for it was the 4th, not the 13th century that established the principle that defection from the Church was a crime in the eyes of the State, and raised the clergy to a privileged class, exempted from the ordinary taxes, permitted under restrictions to try its own members and to administer the wealth which flowed into its coffers from the gifts of the faithful.
This is true of the supreme crime of heresy, which in the notorious case of Servetus was only an expression of rules laid down over a thousand years earlier in the Theodosian Code.
(See Theodosian Code, book 16, for the various imperial edicts relating to the Church, and for fuller particulars touching the relation between Church and Empire see the articles Constantine; Gratian; Theodosius; Justinian.) For a long time after the establishment of Christianity as the state religion, paganism continued strong, especially in the country districts, and in some parts of the world had more adherents than Christianity, but at length the latter became, at any rate nominally, the faith of the whole Roman world.
The Theodosian Code and the Breviary of Alaric alike seem to imply a continuance of the municipal system which had been established by the Romans; nor does the later Lex Visigothorum, though avowedly designed in some points to supersede the Roman law, appear to have contemplated any marked interference with the former fora, which were still to a large extent left to be regulated in the administration of justice by unwritten, immemorial, local custom.
It became customary to burn an effigy of Haman at the conclusion of the feast, and this was regarded as in some ways an attack on Christianity and was therefore forbidden by the Theodosian code, XVI.
Majorian was the author of a number of remarkable laws, contained in the Theodosian Code.
Or was it rather that the status and duties of existing offices and trades came to be determined and made hereditary by some such artificial system as that by which the Theodosian Code succeeded for a time in organizing the Roman society in the 5th century of our era ?"
Muller writes the poet's name as Claudius Rutilius Namatianus, instead of the usual Rutilius Claudius Na.matianus; but if the identification of the poet's father with the Claudius mentioned in the Theodosian Code (2, 4, 5) be correct, Muller is probably wrong.