  Wyclif describes apostolic poverty as a mode of having with love, comprehensible in terms of the individual's use of a thing for the greatest spiritual benefit. God alone can bring about the love instantiating divine dominium, making grace necessary for apostolic poverty. Because the church is founded not on the materially-based laws of man, but on the spiritually-grounded lex Christi, it must be absolutely free of property ownership, the better to realize the spiritual purity required by apostolic poverty. Any material riches that the church comes upon as “goods of fortune” must be distributed as alms for the poor, following the practice of Christ and the disciples, and the apostolic church. This is the ideal to which the Church must aspire through the example of Christ, and some of the harshest invective in Wyclif's prose is directed against the Church's refusal to return to this apostolic state. The turning point in Church history was the Donation of Constantine, on the basis of which the Church claimed to have the civil dominium of a Caesar. Wyclif was vigorous in his condemnation of the Donation, and would likely have been pleased had he lived into the early fifteenth century, when  Nicholas of Cusa  argued persuasively that the document was a ninth-century forgery. 