Before Justinian created in his Code a titulus with a very explicit heading, de feriis, the Theodosian Code had already considered, by reconciling them, the needs of religious time – Christian, Hebrew or pagan that it still was – with those exceptional or daily of time civil, that is, with the political and pragmatic needs of government actions. The Codex Theodosianus, therefore, attentive not only to the chronology of the laws and also to the times of religious politics (as in the case of the publication in the West of the Code at Christmas of the year 438), remains a precious source of the materials that testify the quality of the normative attention (different between East and West), in the years between the fourth and fifth centuries, for the issues related to the organization of any ‘type’ of religious time.
