Étienne Gilson, who was responding to arguments that 'philosophy' and 'Christianity' were incompatible disciplines, there existed in Hellenistic Judaism, patristic thought and the medieval period a way of thinking, animated by the ancient Greek quest for the cause of being, which could rightly be called 'Christian philosophy'. In Gilson's account, it was in Cajetan's thought that this link was first broken, since Cajetan, influenced by Scotism, reduced Thomas Aquinas's metaphysics of the existential act of being to an ontology of substance. Cajetan and his successors therefore, in Gilson's account, represented Thomas as focused on the forms and essences of beings only, and not on the existence of all things as participation in the pure actuality which is God. Accordingly, for Gilson, 'philosophy' and 'Christianity' are only incompatible if Christian thought is understood in its tradition post-Cajetan—a tradition which is worse than the older, more distinguished tradition of Christian thought. Henri de Lubac wrote in Surnaturel (1946), an account of Aqunias's views on the natural and the supernatural, that Cajetan's interpretation of Aqunias, while influential, was incorrect. De Lubac argued that Cajetan treated Aquinas as an Aristotelian, working with a definition of nature from Aristotle's Physics, which effectively turned human nature into a reality essentially closed in on itself, with its own intrinsic powers, desires and goals. De Lubac did not think Aqunias was an Aristolean, and that subsequent Catholic thought produced mistaken readings of Thomas Aquinas's account of the relationship between nature and grace. In 2006, Ralph McInerny and other scholars have challenged the negative assessment of Cajetan's work made by Lubac and Gilson. McInerny writes that the criticisms of Cajetan are not in fact supported by evidence from his works, and furthermore that it is not Cajetan but Gilson whose interpretation of Aquinas is a departure from the latter's own beliefs. Other Bruce Metzger wrote that Cajetan's Biblical commentaries were surprisingly "modern", anticipating Biblical textual criticism. Notably, Cajetan resurfaced earlier Christian doubts as to the apostolic authorship of the Epistles of James, Jude, 2 John, and 3 John, as well as opposing Pauline authorship of the Epistle to the Hebrews, all positions modern scholars concur with. Works Opera omnia (5 vols., 1639) Opuscula omnia (1530) Commentary on Saint Thomas' Summa theologiae (1540) De divina institutione Pontificatus Romani Pontificis (1521) In Porphyrii Isagogen (1934) De comparatione auctoritatis papae and Apologia (1936) De Anima (1938) Scripta philosophica (6 vols., edited by