Kanoniskās tiesības (Orbis terrarum christianos)

The main phase of viewing the canonical law and even the characterising aspect are concealed in the fact that it is not so much aimed at the creation or exposure of a positive regulatory framework per se, but rather it appears to be a source of legal culture and traditions, providing the basis for further acts of governmental power. This process at the early stage of Christianity had to be understood, grasped and, at a later time, also turned into a common unified national concept, by transforming it into the general public life. Against the backdrop of the time of troubles and later at the stages of the Roman Empire's fall and those various secondary processes when it came to the power retention, maintenance and recognition, these canonical regulations replaced the earlier Hellenic, Greek, Jewish concepts and many religions, which actually had been coexisting for centuries. With the emergence of Christian philosophy and its transformation into writings, knowledge and variously worded guidelines, undoubtedly, the legal framework accompanied these processes and developed around them. Formation of laws as, firstly, the attitude of each individual towards the order in the community, society and cultural space, and, secondly, the order and the authoritarian power, which began to assume a shape and directly arose and appeared as the state power with the attributes of the emperor (monarch) was the one, which directly needed to seek recognition from the general and common obedient public. This public in the antique era was actually formed by different languages and traditions encompassing cultural values. Then the
manifestation and initiative of this natural legal normativism initially came and subsequently developed from the canonical legal framework, but it gained the general outlines and appearance in the positive formation of a legally recognized state power as an administratively acceptable opinion of the church in the country, which, at the same time, also vested the same church with the public power and confidence together with its recognition and obedience, but society encountered this regulation more extensively as
the institute of church law.