  When the nature of the dominium lent to Adam changed with the Fall, the love defining our natural dominium was affected, but not eradicated. Men devised political dominium to regulate property relations, and although sin keeps them from recognizing the borrowed nature of any dominium, it does not preclude there being grace-justified property ownership. In some cases, God infuses the artificial property-relations that we call dominium with sufficient grace to make them generally equivalent to prelapsarian dominium. These grace-favored cases of human dominium do not replicate the authority of God's dominium, but can exhibit the love that characterizes it. Fitzralph's expression of the Augustinian papal position makes grace the deciding factor in ownership relations and ultimately in political authority, both of which had become nested in the term dominium. Wyclif's interpretation of the Augustinian position would stretch past arguments about papal authority and the friars, even past arguments between popes and kings, to stir the very nature of the church as Christ's earthly body. All of this begins, he would argue, with an understanding of God's dominium as the causal exemplar of created lordship.  