Religious changes and reforms which occurred in most European countries in the fifteenth century, Ottoman danger which was an important issue in the Christian world and Europe, and some other factors made European countries seek to disseminate Christianity and promote CATHOLICism by collaboration and advice from Pope. Therefore, any European country selected MISSIONARIES among CATHOLIC sects and sent them to other areas including Iran. What was governments' main motivation to send MISSIONARIES to other areas? Were religious factors influenced by political and economic issues? The present article attempts to have an analytical view and to utilize the reports related to the presence and activities of MISSIONARIES in Iran, Travelogues, and all historic documents and books to answer the two questions. According to political, economic and religious situation of Europe, it seems that the MISSIONARIES were sent by the support from European governments. However, because of the especial importance of the religious issues in Europe, the factor of religion was the most important matter in sending MISSIONARIES. On the other hand, due to a feud with Ottomans, commercial competitions in Europe, and development of capitalism, political and commercial issues had attracted the attention of European governments and the Pope. Priests and MISSIONARIES were very influential in development and success of political and commercial relations among European governments. But, the claim that the MISSIONARIES were sent just for political and commercial purposes is not acceptable.

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.

While there exists a rich history on anti-malarial drugs and quinine, in particular, the attention of scholars has not reflected the nexuses between the Second World War, quinine shortage and MISSIONARIES in the Gold Coast. In contemporary discourses on malaria, less information exists on the historical role of quinine,how the Second World War affected the political economy of quinine and how its consequence impacted MISSIONARIES in the Gold Coast. The current contribution gleaned data from a compendium of government records, letters, circulars and reports from the Public Records and Archive Administration in Kumase to discuss the relationship and politics of quinine shortage and MISSIONARIES on the Gold Coast between 1939 and 1943. Since its introduction into Western medicine, quinine has been an effective remedy for malaria across the world. However, during the Second World War, the Japanese and German occupation of the Islands of Java troubled the political economy of the distribution of quinine. In response, the colonial administration called for the use of alternative remedies such as quinicrine and mepacrine against malaria in the Gold Coast. From the study, it was realized that the politicization of quinine shortage and related questions reduced the status of MISSIONARIES to ordinary citizens who were instructed to acquire their medical supplies in the same manner as the general public.

Following the formation of the Evangelical MISSIONARIES in the west, the church missionary society chose Isfahan as their base in Iran, relying on the British influence on the political structure of Iran. Upon determining their missionary boundaries with the Presbyterians, they decided to expand their territories to Yazd, Kerman and Shiraz. Iran Yazd was far from the volatile center of the country and had relative peace to warrant the presence and maintenance of Zoroastrians, Jewish and Bahai minorities. In the absence of Christian fellowmen, the church missionary society seized the opportunity to attract minorities, specially the Zoroastrians. To avoid arousing Muslims’ religious sensitivities, they carried out their missionary activities under the guise of health and education services. Enjoying the Britain and the central government political supports, they were quite successful until the constitution events. They tried to attract new converts by implementing different means such as establishing hospitals and schools and distributing relief donations among the poor. The present research is an attempt to investigate the activities of this society in attracting new converts through health and education establishments.

Before the Second Vatican Council, the CATHOLIC Church did not systematically address the issue of social justice, often emphasizing individual justice influenced by Paul's teachings and its theological implications. In ancient times, justice was seen not only as a process based on obedience but also as involving social dimensions. Jesus emphasized that justice was a prerequisite for entering the divine kingdom, indicating that justice is not solely individual. However, Paul highlighted individual justice obtained through belief in Christ and divine grace. Consequently, after Paul, social justice did not hold significant importance in Christianity. During the Middle Ages, Thomas Aquinas proposed a rational approach to justice in his theology. From the nineteenth century, particularly in the twentieth century, events in Christianity prompted the CATHOLIC Church to reclaim its identity and focus on social and justice-oriented issues. Social demands such as workers' rights, theories developed by modern CATHOLIC theologians, the adoption of an academic approach to social ethics, and the emergence of liberation theology in Latin America contributed to the formation of the social justice doctrine within the CATHOLIC Church.

The presence of European MISSIONARIES in Iran was the important issue in the history of the Safavid. One of the most important groups of MISSIONARIES was Carmelites who came to Iran to try to spread the CATHOLIC faith in this country. They came to Iran during the rule of Shah Abbas I apparently to create an alliance between Iran and the Christian countries of Europe against the Ottoman and indeed to promote CATHOLICism. Carmelites who were always supported by the Safavid kings, could had a continuous presence in Iran by the end of the Safavid era and even after that. The Carmelites’ s Presence and activities in Iran, including the establishment of first printing-house in Isfahan, translation of Christian Texts, compilation of bilingual dictionaries, establishment of misionary certres and hospice had many political, cultural, social and religious consequences. These activities had more benefits for West and led to greater cognition by European governments of Iran. Because of their religious beliefs, Muslim Iranians had little interaction with Carmelites MISSIONARIES.

Thanks to their knowledge of Iran, the French MISSIONARIES played a role in the expansion of colonial infiltration by informing the merchants and diplomats. They entered Iran during the Safavid period and their activities culminated during the regins of the Qājārs Kings.This article tries to show the role of the French MISSIONARIES in Isfahān, as one of the basic centers of their activites, by emphasizing on their religious, cultural and social activities.