St. Cyprian of Carthage

• Thascius Caecilius Cyprianus is one of the most attractive figures in early ecclesiastical literature.
• Born in Africa of wealthy pagan parents, he was educated at the best centers of learning, and became a rhetorician.
• He attained great eminence in the most outstanding career in Africa, and was known as “the nurse of pleaders,” as a teacher of rhetoric at Carthage.
• Ca. 246 he was converted by a priest, Caecilius or Caecilianus (whose name he took), and was admitted to the clergy.
• At the end of 248, or more probably the beginning of 249, he was elected bishop of Carthage, becoming thereby metropolitan of North Africa.
• His episcopate of ten years was a most momentous one in the history of the Church, and he guided with great success the Church of Africa through the trials of the Decian persecution, a fearful plague (like the Black Death) which swept through and devastated the Roman Empire, and the initial stages of the Valerian persecution.
• He was the central figure in great disciplinary disputes and domestic perils which threatened the Church much more seriously than the persecutions.
• The Numidian bishops, convicts in the mines during the

Valerian persecution, wrote to him: “In all the excellences which you have inscribed in your many books you have unknowingly portrayed yourself to us.”

• During the Decian persecution (250-251) he fled from Carthage (on divine guidance and for the sake of the Church), and many renounced the faith. The question of restoring these lapsi to the Church, and the penance to be done by them occasioned a schism in Rome and Carthage. Another result of the Decian persecution was the Baptism controversy, on the validity of baptism conferred by heretics.
• St. Cyprian held with Tertullian, that such baptism was invalid. Several councils held in Carthage between 255 and 256 upheld this decision.
• St. Cyprian was martyred, beheaded in the Valerian persecution.
• In the East he became the hero of many stories circulated about his life. Of his conversion, confession and passion, it is said that he was first a magician who sells his soul to the devil; we also read of his story with Justina and her victory over her seducer by the power of the persistent Prayer of Jesus. Some believe that Cyprian of Carthage is the Cyprian in the story of Justina, while others believe it refers to Cyprian of Antioch.
• This story was known to Gregory Nazianzus (PG 35, 1169- 93), Prudentius (Perist. 13, 21-24), Eudoxia (PG 103, 537- 41), and is found in Greek, Latin, Syriac, Arabic, Coptic, Ethiopian, and Palaeoslavonic.
• In his treatise On the Unity of the Church, he wrote: He can no longer have God for his Father, who has not the Church for his mother. If anyone could escape who was outside the ark of Noah, then he may also escape who shall be outside of the Church.

He then continues saying: He cannot be a martyr who is not in the Church…Even if such men were slain in confession of the Name, that stain [heresy and schism] is not even washed away by blood: the inexpiable and grave fault of discord is not even purged by suffering.

• He did not indulge in speculations, but concerned himself with the needs of the hour, with practical aims and interests, appeals to Christian sentiments, to Scripture. He was a man of action primarily.
• He was always moderate and mild. In many of his works he relied on, and borrowed openly from, Tertullian.
• Letters: The collection contains 81 Letters; 65 from his own hand, and 16 sent to him or to Carthage clergy. 12 letters treat the issue of the Novatian Schism.
• Treatises: 13 are extant: 1. To Donatus: A highly coloured, poetical description of the new life entered into by baptismal regeneration (ca. 246). 2. The Dress of Virgins: A pastoral letter to women dedicated to God against vanity in dress, etc. (ca. 249). It resembles Tertullian’s work. 3. Concerning the Lapsed: Composed on his return to Carthage after the Decian persecution on the fallen brethren (25l), laments their fall and states conditions for return to the Church. 4. On the Unity of the Church: Composed chiefly

because of the Novatian Schism and that of the deacon Felicissimus at Carthage. 5. On the Lord's Prayer: (251-2). Like Tertullian’s treatise but far deeper and more comprehensive. 6. To Demetrianus: (ca. 252) Apologetic address to a magistrate proving that famine, war, and pestilence are attributed wrongly to Christian neglect of pagan gods, and are sent really as punishment for the treatment of Christians. 7. On the Mortality: Written during the plague of 252 to encourage the spirit of the faithful to face life’s end. In this treatise, he wrote: Always remember that we have renounced the world and are living here as guests and strangers in the meantime. Anticipate the day assigned to each of us for our homecoming. This day will snatch us up, set us free from the snares of the world, and return us to Paradise and the kingdom...We consider Paradise as our country. We already consider the patriarchs as our parents…Beloved, let us hurry to these people eagerly. Let us long to be with them and to come to Christ quickly. 8. Concerning Works and Almsgiving: A magnificent discourse of consolation on the occasion of the pestilence in 252. 9. The Advantage of Patience: Written during the baptism controversy (256); about how patience is an imitation of Christ. 10.Jealousy and Envy: (256). There is only one medicine against such deathly sickness of the soul - to love your neighbour. 11.Exhortation to Martyrdom, addressed to Fortunatus to encourage one to suffer(257).

12.To Quirinus: Three Books of Testimonies Against the Jews: Of great importance for the study of the Bible (248). 13.That the Idols are Not Gods: Written while still a catechumen (246).