The earliest centuries of Catholicism testified to a tremendous expansion throughout the Roman Empire. What is fascinating about this growth is that various inhabitants, from different cultures and continents, were embracing "the Way" of Jesus Christ and His Church (cf. Acts 9:2; 19:9; 24:14). Providentially, the Gospel reached Africa, producing one of the greatest converts in ecclesiastical history: Cyprian of Carthage.

Caecilius Cyprianus Thascius, better known as St. Cyprian (A.D. 200-258), was reared in a pagan household in Carthage, Africa. In his youth, Cyprian received an excellent education, and became an expert in rhetoric. Over time, this Carthagian earned some wealth via personal property, and soon moved in the best intellectual and social circles.

Eventually, Cyprian became disheartened by the immorality and corruption throughout his homeland. Near the age of 40, by the grace of God, Cyprian embraced the Christian Faith and entered the Catholic Church. After this "transformation in Christ," the future saint sold most of his property, giving the money to the poor. In addition, he took a vow of continence.

After entering the priesthood, Cyprian would participate in the fullness of Holy Orders in the Catholic Church when consecrated bishop of Carthage in A.D. 250. Incidentally, this very area of Carthage convened several local Church councils (A.D. 393; 397; 419), which recognized the canon (i.e. collection) of inspired books contained in the Holy Bible.

St. Cyprian’s life was one of many trials. While a bishop, he had to flee his diocese and hide out in the hills outside Carthage: this refuge was necessary because the Catholic Church was suffering fierce persecution under Emperor Decius (d. A.D. 251). During this time, St. Cyprian took care of his flock by writing letters to his priests and congregations. The Carthaginian eventually suffered martyrdom in A.D. 258, likely the first African bishop to shed his blood for the Catholic Faith.

St. Cyprian’s literary output was impressive. He produced treatises on various subjects of Catholic theology, including ecclesiology (the doctrine of the Church) in The Unity of the Catholic Church (A.D. 251-256). Eschatology (the doctrine of the last things) was expounded in The Death Rate (A.D. 252-253). Sanctification (the spiritual life) was covered in The Advantage of Patience (A.D. 256). Prayer (conversation with God) was explicated in The Lord’s Prayer (A.D. 251-252). Two main points from this last treatise on prayer are worthy of particular focus.

Taking the "Our Father" accounts found in Mt 6:9-13 and Lk 11:2-4, St. Cyprian gave very practical advice. He wrote, "It is a loving and friendly prayer to beseech God with His own word, to come up to His ears in the prayer of Christ" (The Lord’s Prayer 3). Here, we see one reason why we recite the "Our Father" at the Holy Sacrifice of the Mass — we have the privilege of repeating the very same words uttered by the Lord Jesus Christ. This is a prime model for conversation with God. Fittingly, the Catechism of the Catholic Church, Nos. 2759-2865, devotes an extended section to the "Our Father."

The Lord’s Prayer continues: "Let us consider that we are standing in God’s sight" (4). St. Cyprian relates a magnificent truth: the importance of taking into account who we are addressing when elevating mind and heart to God. This attitude toward the Creator should induce us to pour out our sorrows to the Triune Godhead, knowing that His power and majesty can hear and answer our most personal desires (cf. Phil 4:6; 1 Pt 5:7). This is far different from asking a favor from a mere acquaintance. With this in mind, we should have greater confidence in approaching the Heavenly Father in prayer.

St. Cyprian of Carthage left many writings in the third century that helped shape Catholic thought. The Lord’s Prayer, one of the most important tomes, contains pearls of wisdom that are priceless today. In modern times, when many are dabbling in Satanic "New Age" spirituality, St. Cyprian is a sure guide in teaching us proper attitudes regarding conversation with God.