 According to the canon “Ius civile” (D. 1 c. 8), “Civil law is the law proper to itself that each people or city establishes, for divine and human reason”. Ockham took this as a statement of a natural right belonging to each “free” community, i.e., one not already under government, to establish its own law and its own  government.[73]  This right exists by natural law in the third sense  (§6.1  above), i.e. “on supposition”, namely on the supposition that the community needs law and government. This is true of every community after the Fall. After the Fall natural law gave (or God gave) the human race the power to establish both property and government; God gave these powers not only to believers but also to unbelievers. A particular community exercises the power to establish government by choosing a ruler and a form of government; the ruler’s power therefore comes from God, but also “from the people”, i.e. from the community. But although power comes to the ruler by the community’s agreement, disagreement is not enough to remove it: the ruler has a right to the power the community has conferred as long as he exercises it properly, and he cannot normally be corrected or removed. But in exceptional circumstances, if the ruler becomes a tyrant, or if there is some other pressing reason in terms of the common good, the community can depose its ruler or change its form of government (Breviloquium 6.2; trans. Short Discourse: 158–63; Octo questiones 3.3, in Letter, 310–11; Miethke 2004). This is true also of the Church. Although Christ gave headship in the Church to Peter and his successors, each Christian community has power by natural law to elect its own head. The Christian community can depose a wicked pope and could perhaps even change the constitution of the Church, at least temporarily, from the papal monarchy Christ established to some other form  (3.2 Dialogus 3. 6;  3.1 Dialogus 2.20–28; in Letter: 290–3, 171–203).