which the baptism of infants and children played an essential role in their salvation from the ancestral guilt of original sin. The second error charged (with some exaggeration) was that the Petrobrusians said, "Edifices for temples and churches should not be erected... The Petrobrusians are quoted as saying, 'It is unnecessary to build temples, since the church of God does not consist in a multitude of stones joined together, but in the unity of the believers assembled.'" On the other hand, the medieval Church taught that cathedrals and churches were created to glorify God and believed it to be appropriate that those buildings should be as grand and beautiful as wealth and skill could make them. The third error enumerated by Peter the Venerable was that the Petrobrusians "command the sacred crosses to be broken in pieces and burned, because that form or instrument by which Christ was so dreadfully tortured, so cruelly slain, is not worthy of any adoration, or veneration or supplication, but for the avenging of his torments and death it should be treated with unseemly dishonor, cut in pieces with swords, burnt in fire." That was seen as an iconoclastic heresy and as acts of sacrilege by the medieval Church and still is by Catholics today. The fourth error, according to Peter the Venerable, was that the Petrobrusians denied sacramental grace, rejecting the rite of Communion entirely, let alone the doctrine of the Real Presence or the nascent Scholastic account of transubstantiation: "They deny, not only the truth of the body and blood of the Lord, daily and constantly offered in the church through the sacrament, but declare that it is nothing at all, and ought not to be offered to God. They say, 'Oh, people, do not believe the bishops, priests, or clergy who seduce you; who, as in many things, so in the office of the altar, deceive you when they falsely profess to make the body of Christ and give it to you for the salvation of your souls.'" The term, transubstantiation, used to describe the transformation of the consecrated bread and wine into the body and blood of Christ, was first used by Hildebert de Lavardin in about 1079. The theory had long been widely accepted as orthodox doctrine at the time of the attacks by Peter of Bruys. Less than two centuries later, in 1215, the Fourth Lateran Council officially declared