transubstantiation the necessary, orthodox Catholic explanation of the Eucharist. The fifth error was that "they deride sacrifices, prayers, alms, and other good works by the faithful living for the faithful dead, and say that these things cannot aid any of the dead even in the least... The good deeds of the living cannot profit the dead, because transferred from this life their merits cannot be increased or diminished, because beyond this life, there is no longer place for merits, only for retribution. Nor can a dead man hope to gain from anybody that which he did not obtain while alive in the world. Therefore those things are pointless that are done by the living for the dead, because they are mortal and have passed by death beyond the way for all flesh, into the state of the future world, and took with them all their merit, to which nothing can be added." Death and legacy As Peter the Venerable recorded, crosses were singled out for special iconoclasm. Peter of Bruys felt that crosses should not deserve veneration. Crosses became for the Petrobrusians objects of desecration and were destroyed in bonfires. In or around the year 1131, Peter was publicly burning crosses in St Gilles, near Nîmes. The local populace, angered by Peter's destruction of the crosses, cast him into the flames of his own bonfire. Henry of Lausanne, a former Cluniac monk, adopted the Petrobrusians' teachings about 1135 and spread them in a modified form after Peter's death. His teachings continued to be frequently condemned by the Roman Catholic Church, meriting mention at the Second Lateran Council in 1139. Henry of Lausanne's followers became known as Henricians. Both the Henrician and the Petrobrusian sects began to die out in 1145, the year St Bernard of Clairvaux began preaching for a return to Roman orthodoxy in southern France. In a letter to the people of Toulouse, written at the end of 1146, Bernard calls upon them to extirpate the last remnants of the heresy. As late as 1151, however, some Henricians still remained active in Languedoc. In that year, the Benedictine monk and English chronicler Matthew Paris related that a young girl who claimed to be miraculously inspired by the Virgin Mary was reputed to have converted a great number of the disciples of Henry of Lausanne. The sects both disappear from the historical record after that reference. There is no