 Suárez's intellectual landscape was marked by the revival of Iberian scholasticism, triggered in part by Francisco de Vitoria. His works should therefore, in the first instance, be read as contributions to this far-reaching theological and philosophical movement and research program. The revival was very widespread, engaging dozens, if not hundreds, of theologians, not only across Europe and in the centers of learning and universities of Iberian America (such as Lima, Quito, and Mexico), but as distant from the Iberian peninsula as Japan, China, the Philippines, India and Ethiopia. In all these lands philosophically minded missionaries, mainly Jesuits, promulgated his  works.[3]  Consider as an illustration that the Jesuit missionary Martino Martini, based at Hangzhou, even attempted a Chinese translation of Suárez's great masterpiece, the Metaphysical Disputations, in the mid-seventeenth  century.[4]