 De regimine christiano is divided into two parts. The first, dealing with the theory of the Church, is of little philosophical interest, save for James’ enlisting of Aristotle to show that all human communities, including the Church, are rooted in the “natural inclination of mankind.” The second and longest part is devoted to defining the nature and extent of Christ’s and the pope’s power. One of James’ most characteristic doctrines is found in Book II, chapter 7, where he turns to the question of whether temporal power must be “instituted” by spiritual power, in other words, whether it derives its legitimacy from the spiritual, or possesses a legitimacy of its own. James states outright that spiritual power does institute temporal power, but notes that there have been two views in this regard. Some, e. g., the proponents of the so-called “dualist” position such as John Quidort of Paris, hold that the temporal power derives directly from God and thus in no way needs to be instituted by the spiritual, while others, such as Giles of Rome in De ecclesiastica potestate, contend that the temporal derives wholly from the spiritual and is devoid of any legitimacy whatsoever “unless it is united with spiritual power in the same person or instituted by the spiritual power” (De regimine christiano: 211).