The aim of this paper is to find out to what extent the ritual elements of the ancient Roman imperial court are connected with the honors found in the early liturgy of the Roman rite and which images are used by medieval and modern liturgical euchology in the discourse on the world order and human society. As well as giving an answer to what extent the liturgy of the crowning of secular rulers promotes the value of a fair (Christian) society. The paper describes the way the old Roman ceremonial influenced the Roman liturgy, and how the medieval liturgy understands the structure of human society and compares it with modern euchology and rituality. By doing so, it reveals the demands the Church puts in front of the secular rulers. The work is divided into five chapters. The liturgy of the Catholic Church during its historical development took shape in a multitude of Western and Eastern ritual traditions, and in Western Christianity, the Roman rite prevailed over other Western ritual traditions. The name itself indicates the great connection of the Roman rite with the culture of Rome in whose territory this rite originated and developed. The liturgy is always created in a certain culture, it is used, it is grafted into it and it cannot be missed. Although it speaks of the afterlife and mediates the realization of a long-ago historical-saving event in the reality of the Church that celebrates, the liturgy necessarily takes over the elements of culture and with them anticipates the hereafter, God's eternity, enabling the realization of the eternal in time. The first chapter presents biblical accounts of the tasks and duties of rulers and presents biblical texts that teach how to view the earthly and the heavenly homeland, as well as the Christian obligations that came from rulers and for the homeland. In addition, the chapter brings the texts of the Church Fathers, which elaborate on the theme of the homeland, the obligations of people to the rulers, and what is Christian ruling and public service. The second chapter provides an overview of the strong connection between the Roman imperial ceremony and the development of the Roman liturgical tradition, especially from the fourth to the sixth century. The second part of the chapter deals with ritual elements taken from culture during the Middle Ages. The secular ruler is addressed in church writings and correspondence by numerous names and titles; biblical sometimes, but always very commendable. This indicates how the Roman bishops believe that emperors and kings deservedly exercise power. The liturgical books of the Middle Ages preserve prayer texts that contain numerous images describing secular rulers. This is read mainly in euchological patterns that accompany coronations or other forms of entrusting authority and in masses for the king or emperor, while ritual columns bring elements that reveal the understanding of the ruling. The third chapter highlights these images and explains them in the context in which they were created. These images are of great importance for understanding the relationship between church and secular authorities at the time, and thus reveal the Christian vision of the world, society, social order, and expectations set for the rulers. Consequently, the paper brings parts of the texts that mention the tasks entrusted to the rulers. Medieval Sacramentaries, Ordines Romani, and Pontificals abound in such texts and emphasize the virtues expected of secular rulers. Some of these tasks are also found in other places: for example, in prayers for rulers on Good Friday or in Praises. The fourth chapter brings the historical context of medieval coronations and the specific circumstances that influenced the development of the liturgical rites. The paper lists lavish gestures, symbols, and ways of entrusting secular authority. In these gestures, a deeper meaning is found, and in the symbols a reminder of the promises and tasks the ruler has. The paper deals in more detail with the use of symbols of secular rulers in the liturgy and their meaning, and then the symbols are connected and theologically their correlation is read. The chapter elaborates in particular on the mutual takeover of garments into the papal liturgy and vice versa (the ruling takeover of some gestures or objects that originally belonged to the religious world). The work shows a great crossover of honorary and accompanying elements in the court and liturgical rites. The fifth, and last, chapter deals with the documents of the highest Church authority of the 19th and 20th centuries, which teach the faithful how to shape the worldly homeland. Given that the liturgy is the source of Chris-tian inspiration and action, it is in it that the main inspirations are found for those who take responsibility and honor for the management of the human community. The liturgy has a constitutive task in that part of human life as well. In the current liturgical books, we seek descriptions of the homeland and rulers and their tasks. The methods that will be applied in this paper are: historical method, analytical method, descriptive method, synthesis method, and the comparative method. The method of synthesis and the comparative method underlies the final synthesis and in drawing conclusions. The work proves the strong association of ancient Roman ceremonies with the liturgical Roman rituals, as well as the numerous links of the court proto-col with the pontifical liturgy of the Middle Ages. The euchology of medieval liturgical books provides an abundance of images in which the Church presents how she observes the secular rulers and their tasks: caring for their own salvation, caring for the kingdom, and caring for the Church and her task. Today's euchology, although more modest, has retained basic constants in the notion of the public good, governmental tasks, and concern for society.