Out of these earlier conditions, penance came to be regarded as a sacrament instituted by Jesus for removing sins committed after baptism but involving contrition of heart and private confession to a priest as prerequisites,[376:2] and for the performance of good works, such as fasting, almsgiving, pilgrimages, endowing institutions of the Church, self-flagellation, etc. The priest then solemnly absolved the penitent. The Middle Ages produced regular "penitential books,"[376:3] that is, a code of penalties for sins like drunkenness, fornications, avarice, perjury, murder, heresy, idolatry, and other crimes. These regulations were compiled from the Church Fathers, the Church synods and councils down to the seventh century, and other collections of authoritative sources. Nearly every diocese had its own special penitential code, but the general character and spirit were essentially the same all over the Church. Out of the system of penance grew the practice of indulgences, which was simply the substitution of a payment in money for the penance. Archbishop Theodore of Canterbury is usually credited with originating the principle of penance and the institution of indulgences,[377:1] but the system did not gain prominence until the time of the Crusades.[377:2] Ordination was the sacrament of the hierarchy by which baptised persons were consecrated to perform the duties of priesthood. Like baptism it conferred an indelible character, hence could not be repeated. The sacrament of extreme unction was at first merely the use of consecrated oil to heal the sick.[377:3] But before long such veneration was bestowed upon the holy oil that as early as the fourth century people broke into the churches and stole the oil out of the lamps in order to use it for the working of miraculous cures. It was employed not alone by the priests, but by all Christians. It did not really become a sacrament until the time of Peter Lombard. Marriage was also held to be a sacrament, through which the priesthood controlled legitimacy, inheritance, and the validity of wills. Out of pagan idolatry, hero-worship, and the veneration for the martyrs of the early Church grew both the practice of saint-worship and the use of relics. The day of the martyr's death was made a festival and the place of his burial was sanctified. It was believed that the martyrs had the power to intercede with the Divine Powers for the answer of prayers. Churches and shrines were built over the tombs of the martyrs, or their bones were carried into churches. These relics were thought to possess miracle-working power. Those places not blessed with relics felt it to be a great disadvantage, consequently imported the remains of martyrs and saints to meet the need. Regular calendars of saints appeared and children were named after them with the expectation of lifelong protection and assistance from the patron.