Cyprian (SIP-ree-ən; Latin: Thaschus Cæcilius Cyprianus; c. 200 – September 14, 258 AD) was bishop of Carthage and a notable Early Christian writer of Berber descent, many of whose Latin works are extant. He is also recognised as a saint in the Christian churches. He was born around the beginning of the 3rd century in North Africa, perhaps at Carthage, where he received a classical education. Soon after converting to Christianity, he became a bishop in 249. A controversial figure during his lifetime, his strong pastoral skills, firm conduct during the Novatianist heresy and outbreak of the Plague of Cyprian (named after him due to his description of it), and eventual martyrdom at Carthage established his reputation and proved his sanctity in the eyes of the Church. His skillful Latin rhetoric led to his being considered the pre-eminent Latin writer of Western Christianity until Jerome and Augustine.
Cyprian was born into a rich, pagan, Berber (Roman African), Carthage family sometime during the early third century. His original name was Thascius; he took the additional name Caecilius in memory of the priest to whom he owed his conversion. Before his conversion, he was a leading member of a legal fraternity in Carthage, an orator, a "pleader in the courts", and a teacher of rhetoric. After a "dissipated youth", Cyprian was baptised when he was thirty-five years old, c. 245 AD. After his baptism, he gave away a portion of his wealth to the poor of Carthage, as befitted a man of his status.
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:
Contested election as bishop of Carthage
Not long after his baptism he was ordained a deacon, and soon afterwards a priest. Some time 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. However his rapid rise did not meet with the approval of senior members of the clergy in Carthage, an opposition which did not disappear during his episcopate.
Not long afterward, the entire community was put to an unwanted test. Christians in North Africa had not suffered persecution for many years; the Church was assured and lax. Early in 250 the "Decian persecution" began. The Emperor Decius issued an edict, the text of which is lost, ordering sacrifices to the gods to be made throughout the Empire. Jews were specifically exempted from this requirement. Cyprian chose to go into hiding rather than face potential execution. While some clergy saw this decision as a sign of cowardice, Cyprian defended himself saying he had fled in order not to leave the faithful without a shepherd during the persecution, and that his decision to continue to lead them, although from a distance, was in accordance with divine will. Moreover, he pointed to the actions of the Apostles and Jesus himself: "And therefore the Lord commanded us in the persecution to depart and to flee; and both taught that this should be done, and Himself did it. 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..." 
Controversy over the lapsed
The persecution was especially severe at Carthage, according to Church sources. Many Christians fell away, and were thereafter referred to as "Lapsi" (the fallen).  The majority had obtained signed statements (libelli) certifying that they had sacrificed to the Roman gods in order to avoid persecution or confiscation of property. In some cases Christians had actually sacrificed, whether under torture or otherwise. Cyprian found these libellatici especially cowardly, and demanded that they and the rest of the lapsi undergo public penance before being re-admitted to the Church.
However, in Cyprian's absence, some priests disregarded his wishes by readmitting the lapsed to communion with little or no public penance. 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. This 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 re-admitted this way, against the express wishes of Cyprian and the majority of the Carthaginian clergy, who insisted upon earnest repentance.
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. The council in the main sided with Cyprian and condemned Felicissimus, though no acts of this council survive.
The schism continued as the laxists elected a certain Fortunatus as bishop in opposition to Cyprian. At the same time, the rigorist party in Rome, who refused reconciliation to any of the lapsed, elected Novatian as bishop of Rome, in opposition to Pope Cornelius. The Novatianists also secured the election of a certain Maximus as a rival bishop of their own at Carthage. Cyprian now found himself wedged between laxists and rigorists, but the polarization highlighted the firm but moderate position adopted by Cyprian and strengthened his influence, wearing down the numbers of his opponents. Moreover, his dedication during the time of a great plague and famine gained him still further popular support.
Cyprian comforted his brethren by writing his De mortalitate, and in his De eleemosynis exhorted them to active charity towards the poor, setting a personal example. He defended Christianity and the Christians in the apologia Ad Demetrianum, directed against a certain Demetrius, in which he countered pagan claims that Christians were the cause of the public calamities.
Persecution under Valerian
In Africa Cyprian prepared his people for the expected edict of persecution by his De exhortatione martyrii, and himself set an example when he was brought before the Roman proconsul Aspasius Paternus (August 30, 257). He refused to sacrifice to the pagan deities and firmly professed Christ.
The proconsul banished him to Curubis, modern Korba, whence, to the best of his ability, he comforted his flock and his banished clergy. In a vision he believed he saw his approaching fate. When a year had passed he was recalled and kept practically a prisoner in his own villa, in expectation of severe measures after a new and more stringent imperial edict arrived, and which Christian writers subsequently claimed demanded the execution of all Christian clerics.
The execution was carried out at once in an open place near the city. A vast multitude followed Cyprian on his last journey. He removed his garments without assistance, knelt down, and prayed. After he blindfolded himself, he was beheaded by the sword. The body was interred by Christians near the place of execution.
Cyprian's works were edited in volumes 3 and 4 of the Patrologia Latina. He was not a speculative theologian, his writings being always related to his pastoral ministry. 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". Another early written work was the Testimonia ad Quirinum. During his exile from Carthage Cyprian wrote his most famous treatise, De Ecclesiae Catholicae Unitate (On the Unity of the Catholic Church) and on returning to his see, he issued De Lapsis (On the Fallen). Another important work is his Treatise on the Lord's Prayer.
The following works are of doubtful authenticity: De spectaculis ("On Public Games"); De bono pudicitiae ("The Virtue of Modesty"); De idolorum vanitate ("On the Vanity of Images," written by Novatian); De laude martyrii ("In Praise of Martyrdom"); Adversus aleatores ("Against Gamblers"); De duobus montibus Sina et Sion ("On the Two Mountains Sinai and Sion"); Adversus Judaeos ("Against the Jews"); and the Cena Cypriani ("Cyprian's Banquet", which enjoyed wide circulation in the Middle Ages). The treatise entitled De duplici martyrio ad Fortunatum and attributed to Cyprian was not only published by Erasmus, but probably also composed by him. It is possible that his "Citation," was the only text written by him, a prayer for the help of angels against demonic attacks. Doubtless only part of his written output has survived, and this must apply especially to his correspondence, of which some sixty letters are extant, in addition to some of the letters he received.
Sources on Cyprian's life
Pontius the Deacon wrote a biography of Cyprian titled The Life and Passion of St. Cyprian which details the saint's early life, his conversion, notable acts, and martyrdom under Valerian.
Churches were afterward erected over his tomb and over the place of his death, In later centuries, however, these churches were destroyed by the Vandals. 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. A surviving homily from Augustine on Cyprian's feast day indicates that his following was fairly widespread throughout Africa by the fourth century.
The Roman Catholic Church celebrates his feast together with that of his good friend Pope St. Cornelius on September 16. Anglicans celebrate his feast usually either on September 13 (e.g. the Anglican Church of Australia) or September 15 (the present-day Church of England, although the Church of England before the Reformation, in the Sarum use, observed it on the day of his death, September 14). The Eastern Orthodox Church commemorates him on August 31.