 Giles argues that the pope’s fullness of power extends to political matters, so that the pope is the supreme ruler of the world, God’s deputy on earth, who delegates power to governments and supervises their activities. Giles’s term for governmental power is dominium, which was also a term for property; Giles assimilates the two kinds of dominium, so that he holds that the pope is also the supreme owner. He supports his position with many arguments, of which the following two are perhaps most significant. (1) He appeals to the idea that the universe is a single unity with a hierarchical ordering in which the pope is the supreme hierarch among mankind: there are two swords, but the temporal sword must be subject to the spiritual, i.e., secular rulers must be subject to the  pope.[56]  (2) He applies Augustine’s discussion of the question whether the Romans had a true republic (see  §4.1)  to argue that no one who does not submit to Christ’s dominium, and therefore to the dominium of the pope as Christ’s vicar, can have any just dominium himself. As Augustine said, property is possessed by the laws of emperors and kings  (§4.3),  which presupposes the authority of a community: so, Giles argues, since people who fail to honour the true God cannot belong to a community, only members of the community of the faithful can have any right to political power or  property.[57] John Wyclif (c. 1330–84) later took these arguments further to the conclusion that no sinner, indeed only the predestined, can have any just dominium, a doctrine condemned by the Council of Constance. The thesis that only Christians can have lordship was inconsistent with the theological tradition and was generally  rejected.[58] 