of being to some extent a Manichean, and condemned as such, Gregory tried to show that the accuser was himself a Pelagian, and that by the carelessness, ignorance, or fault of John IV, the Nestorian council of Ephesus had actually been mistaken for the Orthodox Council of Ephesus. Works Isidore of Seville (de Script. Eccl. 26) attributes to him only a letter, not now extant, on baptism addressed to St. Leander. John, he says, "propounds nothing of his own, but only repeats the opinions of the ancient Fathers on trine immersion." There are, however, several works attributed to John IV still extant (edited in Patrologia Graeca vol. 88): His Penitential, Libellus Poenitentialis, or, as it is described in Book III of the work of Leo Allatius, de Consensu Utriusque Ecclesiae (Rome, 1655, quarto), Praxis Graecis Praescripta in Confessione Peragenda. Instructio, qua non modo confitens de confessione pie et integre edenda instituitur, sed etiam sacerdos, qua ratione confessiones excipiat, poenitentiam imponat et reconciliationem praestet informatur. Homily on penitence, continence, and virginity. It is often printed among Chrysostom's homilies, but now agreed not to be Chrysostom's. Montfaucon, Vossius, and Pearson held it to be by John the Faster; Morel and Savile printed it among Chrysostom's works. Homily on False Prophets and False Doctrine. It is attributed occasionally to Chrysostom, by Peter Wastel to John of Jerusalem, but by Vossius, Petavius, and Cave to John the Faster. A set of Precepts to a Monk, in a manuscript at the Paris library. The Orthodox in the Middle Ages always attributed the first two of these to the Patriarch. The Canons of the Faster An important section of the Eastern Orthodox canon law is attributed to John IV, i.e. the so-called Canons of John the Faster and the Kanonikon attached to them. They can be found in both Greek and Slavonic versions of the canon law, notably in Theodor Balsamon's collection and in the Pedalion of Nicodemus the Hagiorite. The German byzantinist Georg Beck analysed the canons and concluded that they were probably written partly by followers of Basil the Great and partly by John Chrysostom whereas the Kanonikon dates from the 10th century. These writings are interesting as they reflect in detail on the sexual morals as they generally were held prior to Thomas Aquinas, e.g. that sodomy (arsenokoitia) was not thought of primarily in same-sex terms but in terms of anal intercourse. Sodomy