Although the history of Catholic Christianity propagation in Islamic era of Iran returns to the Ilkhanid period, it was at first in the Safavid era when organized form of Catholic missions began with the actions of a sect of Christian mystics attributed to St. Augustine. Starting of these efforts had not been an outcome of peaceful endeavours, but rather the upshot of Portugueses' military rushes to the Persian Gulf and their occupation of Hormuz Island. The purpose of this research is to answer that what the consequences of the AUGUSTINIANS' actions during the Safavid era have been. It has been tried to examine the subject based on original and genuine sources and descriptive and analytical method. The findings of the study show that AUGUSTINIANS, in the face of Iranians' strong solidarity in their religious beliefs, practically failed to promote Christianity and were forced to leave Iran forever.

The Sherley brothers' mission in Iran dealt with some aspects. They carried a message from England and the Christian world to Shah Abbas. In addition, they trained Iranian army and taught them how to make artillery, they fought with the Iranians against the Ottoman Empire shoulder to shoulder and both of them were sent to Europe for political and commercial purposes by Shah Abbas. Shah Abbas sent the brothers with the intention of making the west frontier active against the Ottoman Empire. Anthony Sherley was sent to Europe once and not getting any result, he didn’t come back to Iran. Moreover Robert Sherley, his younger brother, who was respectfully held as a hostage in Iran, was sent to Europe twice, owing to the fact that Shah Abbas liked him and utterly trusted him. Although the Sherley brothers couldn’t yield much result during their mission, the mission facilitated political relationships of Iran and Europe and made closer ties, especially by including the fact that their mission was not limited to any special country, that they paid particular attention to powerful governments and also the fact that the Pope was taken into consideration. Their presence in the scope of political relationships, definitely, was not irrelevant to the Pope and the Christian priests' prior intentions. Such missions made the priests partly jealous of the Sherley brothers. Meanwhile, it also made the priests partly happy with them. On the one hand Carmelites supported the Sherley brothers and in particular Robert whose wife, Treza, was baptized by them. On the other hand, the Portuguese Augustinian priests noticed the effective presence of the Sherley brothers against the Portuguese and Spanish national interests especially by taking the fact that Shah Abbas succeeded in deporting the Portuguese from south of  Iran and Hormoz with the help of the British.

The Safavid period (1501-1723) indeed is the era of culmination activities of Catholic missionaries With the purpose of expansion of Roman Catholic Christianity in the world. Missionaries of the Different Catholic orders Such as the Franciscans, Dominicans, AUGUSTINIANS, Capuchins, Jesuits and Carmelites in the groups and with the support of European governments Such as France, Portugal, Spain, the Netherlands, Poland and Vatican Court were sent to Persia. Among the missionary groups in Safavid Iran, Carmelit missionaries had more strong presence in Iran especially in the second half of the Safavid era during the reign of Abbas I to the Safavid decline. they worked in various fields of political, religious and cultural activities. Discalced (Bare Footed) Carmelites (O.C.D) priests came to court of Shah Abbas I from 1604 and in fig Ambassadors of Pope Clement VIII (1592-1605) and Even after the decline of Safavids and until mid Zandieh, had a continuously attend in Persia. But presence and activities of Carmelites in Iran during Safavid dynasty caused many responses of different generations residing in Iran such as Muslims, Armenians, religious scholars and some of catholic missioners. The purpose of this paper is dealing with the reaction of different generations in iran against the Christianity of West in the second half of the Safavid era during the reign of Shah Abbas to the Safavid decline. The findings of this study can be looked at from two sides; The first is reaction of the Iranian community that these responses reflect the depth of Iranian knowledge about international affairs. The second is shown That Carmelite missionaries behavioral policies to reduce direct confrontation with the vow of people employed.