missionary has been an important element from the very beginning of Christian History, according to New Testament's narrations, it began with the activities of Jesus and his disciples. As a result of the early Apostles' activities Christianity gradually became more and more popular, and finally, in fourth century, became the formal religion of the Roman Empire. At the same time, monasticism developed among Christian community. Saint Benedict (d c 547) was one the important figures in Christian monasticism and his mystical order practice an influential effect in the growth of Christian spirituality. Gregory, a follower of Benedictine tradition, was appointed as a Pope and had a crucial influence on the spread of Christianity. In 597 C. E. he sent Augustine of Canterbury along with forty monks of Saint Andrew's monastery to the Britain. By combination of monastic rules with the Church teachings they succeeded to spread Christianity among the British pagans.

Emphasizing the the imminent return of Christ and focusing on missionary activities and maximum absorption, the Pentecostal movement came to the fore in the early twentieth century. But decades later, due to the non-fulfillment of their prediction, they focused on the global, social culture issues. Church building, localization of churches and their leadership, cultural orientationism are among their cultural approaches as helping poor, paying attention to youth and their leadership in churches, urban and street advertising along with taking part in public affairs are among the most important social approaches of Pentecostalism. Using data analysis method and focusing on the Pentecostal written sources, this paper seeks to introduce the Pentecostal missionary social-cultural approaches and their challenges and problems such as Church building, leadership among the Pentecost and ignoring the elite communities.

Promotion has an important role in introducing, publishing and maintaining each school, ensuring the continuity of the principles and principles of each school and its followers. The purpose of the present study is to explain the necessity of advertising and to explain the role of appropriate characteristics of the amount in his success. The amount must have these features in the form of Ahl al-Bayt (AS). One of the results of this descriptive and analytical study is that there are several reasons why it is necessary to propagate and introduce the true face of Islam, including: 1. The cultural invasion that has characterized the Islamic lifestyle. 2. Plot of great powers to show the dreaded face of Islam and create Islamophobia. 3. The emergence of extremist and violent groups that have tarnished the image of Islamic mercy; To try. Success in advertising requires having the right features and using the right methods. If the ad lacks the necessary features and conditions, advertising will have a detrimental effect, given that the prophets and imams, including Imam Reza ( A. They have been promoting the work, their features and the methods they have used for advertising are very helpful and helpful. Dialogue plays an important role in propaganda, and if the principles and conditions are met, dialogue can prevent much violence and bloodshed.

This article begins with a discussion of social approaches to. propagation as an introduction to the study of propagation in the Qurān and the practice of Prophet Muhammad. Thus, a comparative study can be done of the social approaches to propagation and the Islamic point of view about the issue based on the Qurān and practice of the Prophet. As a missionary religion, Islam pays particular attention to the issue of propagation. Many verses of the Qurān deal with the subject directly or indirectly. Propagation as a responsibility of the public, the scope of propagation, methods and regulations that should govern propagation, perseverance in propagation limits and restrictions of propagation are subjects discussed in the Qurān implicitly and/or explicitly. Moreover, some considerable notes can be obtained in this regard through studying the practice of Prophet Muhammad as the first and greatest person who propagated Islam. In this connection, the first three years of the Prophet"s mission, known as the era of hidden mission, are dealt with in this article.

Since the advent of Islam, Christianity has conducted its different missionary (annunciation) activities in relation to this religion. In this regard, we can refer to reactionary, assaulting, cultural and dialectical approaches. The present paper was conducted with the aim of elaborating on the missionary positions of Vatican, and investigates the claim that Church has used different approaches to conduct its missionary activities in Islamic societies. A documentary-analytical method is used in this research. It is a sort of intermission which shows that the process of dialog among religions, especially between Islam and Christianity, is a critical and complex process, and makes us to deeply understand this dialog in the form of propagation and missionary. This issue is of great importance for scholars, administrators and policy makers of this dialog.

Introduction: When the organizational ideology of an organization becomes very strong, it can affect the entire structure; and finally, there is a structure that is called the missionary (mission-oriented) structure. Therefore, the current research was carried out with the aim of identifying the components of missionary organizations. Methods: Method: In order to achieve this goal, In the qualitative phase, while reviewing the subject literature through Thematic Analysis approach, and semi-in-depth interviews of 15 experts who were professors and managers of Tehran University of Medical Sciences were selected by non-random sampling method; To measure the validity of the themes and validation, through data angle and to calculate the reliability of the Holsty method, which were confirmed with a coefficient of 0.98. And with the use of MAXQDA No. 12 software, effective criteria on missionary organizations were identified. Results: Qualitative data analysis led to the formation of fifty-one basic themes and eleven organizing themes and three overarching themes including configuration components, content components and structural components. Conclusion: The results showed that the criterion of organizational ideology is one of the basic criteria and key players, which is necessary and should be taken into account in the organization of the missionary organizations.

During 1250-1344 A.H./1834-1925 AD, i.e., for more than half a century, American missionaries were active in the Qajar Iran. Within this relatively long period, they initiated various activities in those fields of religion, education, culture and public health in Iran. Although different regions in the west and north of Iran, especially the provinces of Azerbaijan, Kurdistan, Hamedan, Kermanshah and Gilan, were the scene of their measures, the former was considered as the first and most important region of their activities. Azerbaijan had long been the home of various Christian minorities such as Armenians, Assyrians and Chaldeans. Catholic missionaries, like the Carmelite priests, were present in this province since the Safavid period. The American missionaries, who mostly sought to revive the Nestorian Church, provided educational-cultural as well as health services for the Christians of Azerbaijan. These missionaries, through their long presence and close connections in the province, were able to influence the Assyrian society of the province. The present article, based on descriptive-analytical method, intends to study both activities of American missionaries among the Assyrians and their results as well. The findings show that the Assyrian society, as a result of the cultural measures of the American Mission Board, experienced changes. While the Assyrians became able to regain their social status, the traditional consistent of their society was disintegrated. Moreover, these changes brought about the confrontation of the Assyrians with their fellow Muslim countrymen.

The expansion of colonialism in the world took place in different ways. Sending religious missionaries to establish cultural influence has been one of the effective methods of the colonialists. Iran was noticed by Western countries from the first years of colonialism, and the religious missionaries who went to Iran at the beginning of the Safavid era, were active in an unprecedented manner during the Qajar period, and prepared the ground for the presence of more Western countries. This article answers the question with a "descriptive-analytical" approach and a "library method", what effects did the presence of religious missionaries have on the Iranian society during the Qajar period? It is assumed that their presence caused disturbances in the social situation and the results of this research show that the religious missionaries, by fueling ideological conflicts, caused the disruption of social balance and order and the emergence of disputes, which provided the basis for the colonists' further influence. Another aspect of her presence was the establishment of schools and hospitals that introduced Iranians to new sciences and changes in the cultural foundations of Iranian society.

Religious preacher women are activists who work to spread religious knowledge among girls and women in Islamic society. The optimal activity of these women requires that the ethics of advertising be followed as professional ethics. One of the significant areas in the ethics of religion propagation is the missionary family. "missionary activism" and "family roles", in many cases, puts missionary women in the dilemma of performing missionary or family duties; The way the conflict has arisen makes it difficult for them to determine their moral duty. Based on this, the present research has pursued the question of what moral conflicts and challenges have missionary women experienced between their social activism and family roles? And secondly, what strategy have they found to solve these conflicts? The aim of the research is to take the first steps in regulating the professional ethics of missionary women. The phenomenology of missionary women's lived experience shows that they are caught in a conflict between their missionary activism and playing the roles of mothers and wives, in cases of lack of time, having children, keeping order, financing and controlling emotions, and they use different strategies for They have experienced each of these challenges.

The medical evolution that occurred through the transition from traditional medicine to modern medicine, together with the arrival of foreign doctors in the Qajar era, was considered one of the most important social events in the field of medicine. This was enhanced by establishing hospitals and infirmary by missionary societies, which, in turn, contributed to improving the health level. The missionary Association of the Church was one of the most important missionary societies that started its activity in the southeast of Iran due to the prevalence of various diseases, lack of public health, and shortage of medicine and treatment. This association pursued its activities by establishing schools, hospitals, and churches to propagate and spread Christianity. During this period, Kerman suffered from various diseases, and traditional medicine was far from providing effective treatment. Therefore, the agents of the CMS Association took an important step to treat patients. To this end, they established Morsalin Hospital. This article attempts to address the following question: what role and position did the missionary association of the church have in providing health services in Kerman? The current research was carried out in a descriptive-analytical way, taking a library approach. The research findings show that the doctors and nurses of the missionary society of the church have played an influential role in improving the health and treatment of people in the context of preaching and spreading Christianity.