 Dominium and its generally accepted translation, 'lordship', suggest the sovereignty exercised by one individual over another, but Roman law allowed for complexity in distinguishing between property ownership, its primary referent, and jurisdiction, governance, and political power. When twelfth-century canon lawyers resurrected Roman law as the foundation for the ascendant papal monarchy, it was common to distinguish between jurisdictive authority, secular power, and the use and possession of private  property.[1]  By the beginning of the fourteenth century, dominium largely connoted property ownership, though this usually entailed jurisdictive authority. Most political theorists agreed with Thomas Aquinas in saying that a civil lord who supposed that his jurisdictive authority arose from property ownership rather than from a constitution would be a tyrant (Summa Theologiae IaIIae, Q.56, a.5; Q.58, a.2). Given that the legal use of dominium referred to property ownership and not to the authority to govern, it seems odd that Wyclif used the term to do so much more. The reason may be found in the connection of Augustinian theology to theories of the justice of property ownership.  As the papal monarchy developed, its theorists, such as  Giles of Rome,  found it useful to identify all earthly justice, including just property ownership, with the source of justice in creation.