  Christ restores the possibility of gaining our lost natural dominium both through His apostolic poverty and His redemptive sacrifice as described in Holy Scripture. Because of Christ's sinless nature, He was the first man since Adam capable of exhibiting the purity of natural dominium. This Christ shared with His disciples, who were able to renounce all exclusive claims to created goods in a recreation of the communal caritas lost in the Fall (De Civili Dominio III, 4, p. 51.17–24). This poverty is not simply the state of not owning things; one can live sinfully as easily in squalor as one can in luxury. The apostolic poverty of the early Church is a spiritual state, not an economic rejection of civil dominium. The similarity between Wyclif's conception of spiritual poverty as the ideal state for Christians and the Franciscan ideal is noteworthy. Wyclif seems to make a case similar to the Spiritual Franciscans: Christ's life was exemplary for all Christians and Christ lived in apostolic poverty; therefore, all Christians ought follow His example, or at the least have that option open to them. Wyclif's consonance with the Franciscan tradition is also suggested in his use of  Bonaventure's  definition of apostolic poverty in the third book of De Civili Dominio, but Wyclif's motives are distinctly different from the Friars' (De Civili Dominio III, 8, pp. 119–120). While the Franciscans argued that their rule allowed them to regain the ownership-free purity enjoyed by the early Apostolic church, Wyclif contended that Christ's redemptive sacrifice enabled all Christians to regain natural dominium itself, not just its purity. This suggested that the Franciscan life was a pale imitation of true Christianity, which Wyclif's Franciscan colleagues were quick to point out. One of the first critics of Wyclif's dominium thought was William Woodford, O.F.M., who argued that Wyclif had gone too far in equating apostolic, spiritual poverty with prelapsarian purity. The extensive third book of De Civili Dominio is Wyclif's response to Franciscan critics like Woodford, and in which lie the seeds of the antifraternalism that would characterize his later writings.  