  Thirty years earlier, in Bonaventure's Apologia pauperum of 1269, the Franciscans had defined any property ownership, communal or individual, as inimical to the ideals of their Order. The Fall from paradise and the introduction of selfishness to human nature makes property ownership of any type, private or communal, an abberation. For the Franciscans, “all things belong to the just” only in the sense that “belonging” entails non-exclusive sharing (usus pauper), not ownership. Within three decades, the Franciscans were divided on this issue: one party, the Spirituals, demanded that the friars adopt usus pauper as their ideal of spiritual perfection, while the other, the Conventuals, argued for a more lenient interpretation of the Rule. The Spirituals, under the guidance of the philosopher  John Peter Olivi  and his follower Ubertino de Casale, outnumbered the Conventuals by century's end, and had become sufficiently vocal to attract the attention of the  pope.[4]  John XXII was deeply suspicious of the Spiritual Franciscans' arguments, perhaps fearing a reappearance of the communitarian Waldensian heresy. Private ownership, John argued, was not the result of Original Sin, but a gift from God that Adam enjoyed in Paradise and which the blessed still can enjoy, secure in the knowledge that their ownership is sanctioned by God's dominium. This argument was to have notable consequences. John's eventual controversy with the Spiritual's champion,  William Ockham,  led to the first important use of the concept of natural right.  But for our analysis, the important thing is that iurisdictio and proprietas were united in the concept of dominium. Wyclif would make use of the Franciscans' arguments for apostolic poverty, as well as of John XXII's idea that divine dominium provides the basis for all human dominium, though in a way that would certainly have displeased both  parties.[5]