In the early days of his conversion, he wrote an Epistola ad Donatum de gratia Dei and the Testimoniorum Libri III that adhere closely to the models of Tertullian, who influenced his style and thinking.

Cyprian described his own conversion and baptism in the following words: When I was still lying in darkness and gloomy night, I used to regard it as extremely difficult and demanding to do what God's mercy was suggesting to me...

I myself was held in bonds by the innumerable errors of my previous life, from which I did not believe I could possibly be delivered, so I was disposed to acquiesce in my clinging vices and to indulge my sins...

Sometime between July 248 and April 249, he was elected bishop of Carthage, a popular choice among the poor who remembered his patronage as demonstrating good equestrian style.

For as the crown is given by the condescension of God, and cannot be received unless the hour comes for accepting it, whoever abiding in Christ departs for a while does not deny his faith, but waits for the time...".

[11] The majority had obtained signed statements (libelli) certifying that they had sacrificed to the Roman gods to avoid persecution or confiscation of property.

Some of the lapsi presented a second libellus purported to bear the signature of some martyr or confessor who, it was held, had the spiritual prestige to reaffirm individual Christians.

That system was not limited to Carthage, but on a wider front by its charismatic nature, it clearly constituted a challenge to institutional authority in the Church, in particular to that of the bishop.

Hundreds or even thousands of lapsi were readmitted that way against the express wishes of Cyprian and the majority of the Carthaginian clergy, who insisted upon earnest repentance.

[6] A schism then broke out in Carthage, as the laxist party, led largely by the priests who had opposed Cyprian's election, attempted to block measures taken by him during his period of absence.

After fourteen months, Cyprian returned to the diocese and in letters addressed to the other North African bishops defended having left his post.

After issuing a tract, "De lapsis" (On the Fallen), he convoked a council of North African bishops at Carthage to consider the treatment of the lapsed and the apparent schism of Felicissimus (251).

Cyprian took a middle course between the followers of Novatus of Carthage, who were in favour of welcoming back all with little or no penance, and Novatian of Rome, who would not allow any of those who had lapsed to be reconciled.

[6] In Africa, Cyprian prepared his people for the expected edict of persecution by his De exhortatione martyrii and set an example when he was brought before the Roman proconsul Aspasius Paternus (30 August 257).

Galerius, after briefly conferring with his judicial council, with much reluctance pronounced the following sentence: "You have long lived an irreligious life, and have drawn together a number of men bound by an unlawful association, and professed yourself an open enemy to the gods and the religion of Rome; and the pious, most sacred and august Emperors ... have endeavoured in vain to bring you back to conformity with their religious observances; whereas therefore you have been apprehended as principal and ringleader in these infamous crimes, you shall be made an example to those whom you have wickedly associated with you; the authority of law shall be ratified in your blood."

[17] The first major work was a monologue spoken to a friend called Ad Donatum, detailing his own conversion, the corruption of Roman government and the gladiatorial spectacles, and pointing to prayer as "the only refuge of the Christian".

[18] Cyprian, however, spoke against the efficacy of baptism performed by heretics and insisted on their rebaptism, and he believed that the Eucharist cannot be properly consecrated outside the Church.

[19][20] Cyprian was one of the earliest of the Church Fathers to enunciate clearly and unambiguously the doctrine of baptismal regeneration ("the idea that salvation happens at and by water baptism duly administered"): "While he attributed all the saving energy to the grace of God, he considered the 'laver of saving water' the instrument of God that makes a person 'born again,' receiving a new life and putting off what he had previously been.

The graves of such saints as Cyprian and Martin of Tours came to be regarded as "contact points between Heaven and Earth", and they became the centres of new, redefined, Christian urban communities.

Charlemagne is said to have had the bones transferred to France; and Lyons, Arles, Venice, Compiègne, and Roenay in Flanders all have claimed to possess part of the martyr's relics.