St. Cyprian was born into a wealthy pagan family in A.D. 201 in Northern Africa, most likely within the city of Carthage. Before he converted to Christianity, he was one of the leading members of a legal fraternity within Carthage as an orator and a teacher of rhetoric. After a "dissipated youth", St. Cyprian was baptized at the age of thirty-five years old (c. 245 AD.) and following his turn to Christ he gave away a portion of his inherited wealth to the poor of Carthage.
He described his conversion in this way:
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... But after that, by the help of the water of new birth, the stain of my former life was washed away, and a light from above, serene and pure, was infused into my reconciled heart... a second birth restored me to a new man. Then, in a wondrous manner every doubt began to fade.... I clearly understood that what had first lived within me, enslaved by the vices of the flesh, was earthly and that what, instead, the Holy Spirit had wrought within me was divine and heavenly Ad Donatum, 3-4 (A.D. 246)
Not long after being baptized he was ordained a deacon, and then as a priest shortly afterwards. It was sometime between 248 and 249 that he succeeded into the office of the episcopate and became the bishop of Carthage, much to the delight of the poor of the city who remembered his charity. Throughout the early years of his bishopric, he wrote at length on matters of the faith of his time which offer deep insight into the teachings of the Church in that era, most notably the view and teachings on unity within the Faith under the pope, and by extension the nature of the office of the papacy within the Early Church.
Unity of the Catholic Church 4-6 (A.D. 251):
If any one consider and examine these things, there is no need for lengthened discussion and arguments. There is easy proof for faith in a short summary of the truth. The Lord speaks to Peter, saying:
"I say unto you, that you are Peter; and upon this rock I will build my Church, and the gates of hell shall not prevail against it. And I will give unto you the keys of the kingdom of heaven; and whatsoever you shall bind on earth shall be bound also in heaven, and whatsoever you shall loose on earth shall be loosed in heaven."
And again to the same He says, after His resurrection, "Feed my sheep". And although to all the apostles, after His resurrection, He gives an equal power, and says, "As the Father has sent me, even so send I you: Receive the Holy Ghost: Whosesoever sins you remit, they shall be remitted unto him; and whosesoever sins you retain, they shall be retained" (John 20:21) yet, that He might set forth unity, He arranged by His authority the origin of that unity, as beginning from one. Assuredly the rest of the apostles were also the same as was Peter, endowed with a like partnership both of honour and power; but the beginning proceeds from unity. Which one Church, also, the Holy Spirit in the Song of Songs designated in the person of our Lord, and says, "My dove, my spotless one, is but one. She is the only one of her mother, elect of her that bare her" (Song of Songs 6:9). Does he who does not hold this unity of the Church think that he holds the faith? Does he who strives against and resists the Church trust that he is in the Church, when moreover the blessed Apostle Paul teaches the same thing, and sets forth the sacrament of unity, saying, "There is one body and one spirit, one hope of your calling, one Lord, one faith, one baptism, one God" (Ephesians 4:4)?
And this unity we ought firmly to hold and assert, especially those of us that are bishops who preside in the Church, that we may also prove the episcopate itself to be one and undivided. Let no one deceive the brotherhood by a falsehood: let no one corrupt the truth of the faith by perfidious prevarication. The episcopate is one, each part of which is held by each one for the whole. The Church also is one, which is spread abroad far and wide into a multitude by an increase of fruitfulness. As there are many rays of the sun, but one light; and many branches of a tree, but one strength based in its tenacious root; and since from one spring flow many streams, although the multiplicity seems diffused in the liberality of an overflowing abundance, yet the unity is still preserved in the source. Separate a ray of the sun from its body of light, its unity does not allow a division of light; break a branch from a tree — when broken, it will not be able to bud; cut off the stream from its fountain, and that which is cut off dries up. Thus also the Church, shone over with the light of the Lord, sheds forth her rays over the whole world, yet it is one light which is everywhere diffused, nor is the unity of the body separated. Her fruitful abundance spreads her branches over the whole world. She broadly expands her rivers, liberally flowing, yet her head is one, her source one; and she is one mother, plentiful in the results of fruitfulness: from her womb we are born, by her milk we are nourished, by her spirit we are animated.
The spouse of Christ cannot be adulterous; she is uncorrupted and pure. She knows one home; she guards with chaste modesty the sanctity of one couch. She keeps us for God. She appoints the sons whom she has born for the kingdom. Whoever is separated from the Church and is joined to an adulteress, is separated from the promises of the Church; nor can he who forsakes the Church of Christ attain to the rewards of Christ. He is a stranger; he is profane; he is an enemy. He can no longer have God for his Father, who has not the Church for his mother. If any one could escape who was outside the Ark of Noah, then he also may escape who shall be outside of the Church. The Lord warns, saying, "He who is not with me is against me, and he who gathers not with me scatters" (Matthew 12:30). He who breaks the peace and the concord of Christ, does so in opposition to Christ; he who gathers elsewhere than in the Church, scatters the Church of Christ. The Lord says, "I and the Father are one" (John 10:30) and again it is written of the Father, and of the Son, and of the Holy Spirit, "And these three are one" (1 John 5:7). And does any one believe that this unity which thus comes from the divine strength and coheres in celestial sacraments, can be divided in the Church, and can be separated by the parting asunder of opposing wills? He who does not hold this unity does not hold God's law, does not hold the faith of the Father and the Son, does not hold life and salvation.
Letters 51: 1, 8 (A.D. 252):
Cyprian to Antonianus his brother, greeting. I received your first letters, dearest brother, firmly maintaining the concord of the priestly college, and adhering to the Catholic Church, in which you intimated that you did not hold communion with Novatian, but followed my advice, and held one common agreement with Pope Cornelius our co-bishop. You wrote, moreover, for me to transmit a copy of those same letters to Cornelius our colleague, so that he might lay aside all anxiety, and know at once that you held communion with him, that is, with the Catholic Church.
I come now, dearest brother, to the character of [Pope] Cornelius our colleague, that with us you may more justly know Cornelius, not from the lies of malignants and detractors, but from the judgment of the Lord God, who made him a bishop, and from the testimony of his fellow bishops, the whole number of whom has agreed with an absolute unanimity throughout the whole world. For — a thing which with laudable announcement commends our dearest Cornelius to God and Christ, and to His Church, and also to all his fellow priests — he was not one who on a sudden attained to the episcopate; but, promoted through all the ecclesiastical offices, and having often deserved well of the Lord in divine administrations, he ascended by all the grades of religious service to the lofty summit of the Priesthood. Then, moreover, he did not either ask for the episcopate itself, nor did he wish it; nor, as others do when the swelling of their l arrogance and pride inflates them, did he seize upon it; but quiet otherwise, and meek and such as those are accustomed to be who are chosen of God to this office, having regard to the modesty of his virgin continency, and the humility of his inborn and guarded veneration, he did not, as some do, use force to be made a bishop, but he himself suffered compulsion, so as to be forced to receive the episcopal office. And he was made bishop by very many of our colleagues who were then present in the city of Rome, who sent to us letters concerning his ordination, honourable and laudatory, and remarkable for their testimony in announcement of him. Moreover, Cornelius was made bishop by the judgment of God and of His Christ, by the testimony of almost all the clergy, by the suffrage of the people who were then present, and by the assembly of ancient priests and good men, when no one had been made so before him, when the place of Fabian, that is, when the place of Peter and the degree of the sacerdotal throne was vacant; which being occupied by the will of God, and established by the consent of all of us, whosoever now wishes to become a bishop, must needs be made from without; and he cannot have the ordination of the Church who does not hold the unity of the Church. Whoever he may be, although greatly boasting about himself, and claiming very much for himself, he is profane, he is an alien, he is without. And as after the first there cannot be a second, whosoever is made after one who ought to be alone, is not second to him, but is in fact none at all.
Letters 54:14 (A.D. 252):
After such things as these, moreover, they still dare — a false bishop having been appointed for them by, heretics— to set sail and to bear letters from schismatic and profane persons to the throne of Peter, and to the chief church whence priestly unity takes its source; and not to consider that these were the Romans whose faith was praised in the preaching of the apostle, to whom faithlessness could have no access. But what was the reason of their coming and announcing the making of the pseudo-bishop in opposition to the bishops? For either they are pleased with what they have done, and persist in their wickedness; or, if they are displeased and retreat, they know whither they may return. For, as it has been decreed by all of us — and is equally fair and just — that the case of every one should be heard there where the crime has been committed; and a portion of the flock has been assigned to each individual pastor, which he is to rule and govern, having to give account of his doing to the Lord
Letters 68:8 (A.D. 254):
You have written also, that on my account the Church has now a portion of herself in a state of dispersion, although the whole people of the Church are collected, and united, and joined to itself in an undivided concord: they alone have remained without, who even, if they had been within, would have had to be cast out. Nor does the Lord, the protector of His people, and their guardian, suffer the wheat to be snatched from His floor; but the chaff alone can be separated from the Church, since also the apostle says,
"For what if some of them have departed from the faith? Shall their unbelief make the faith of God of none effect? God forbid; for God is true, but every man a liar" (Romans 3:3-4).
And the Lord also in the Gospel, when disciples forsook Him as He spoke, turning to the twelve, said, "Will you also go away?" then Peter answered Him, "Lord, to whom shall we go? You have the word of eternal life; and we believe, and are sure, that You are the Son of the living God" (John 6:67-69). Peter speaks there, on whom the Church was to be built, teaching and showing in the name of the Church, that although a rebellious and arrogant multitude of those who will not hear and obey may depart, yet the Church does not depart from Christ; and they are the Church who are a people united to the priest, and the flock which adheres to its pastor. Whence you ought to know that the bishop is in the Church, and the Church in the bishop; and if any one be not with the bishop, that he is not in the Church, and that those flatter themselves in vain who creep in, not having peace with God's priests, and think that they communicate secretly with some; while the Church, which is Catholic and one, is not cut nor divided, but is indeed connected and bound together by the cement of priests who cohere with one another.
Letters 75:3 (A.D. 254):
For the Church is one, and as she is one, cannot be both within and without. For if she is with [the heretic] Novatian, she was not with [Pope] Cornelius. But if she was with Cornelius, who succeeded the bishop Fabian by lawful ordination, and whom, beside the honour of the priesthood, the Lord glorified also with martyrdom, Novatian is not in the Church; nor can he be reckoned as a bishop, who, succeeding to no one, and despising the evangelical and apostolic tradition, sprang from himself. For he who has not been ordained in the Church can neither have nor hold to the Church in any way.
In reflection, we can see that a bishop, not far removed from the Apostolic age (which ended circa A.D. 100 with the death of St. John), speaks and teaches on the papacy in like fashion to contemporary Catholicism. Many would like to claim that the papacy was an invention of the Church which sprung up after toleration and then legalization of Christianity in the Roman Empire in the 4th Century. Some also claim that some of the "monarchic" qualities of the office were not present until the Middle Ages. Though the office at this point is not used to the extent as we see in later generations of the Church, the seeds of these qualities are present in Cyprian’s language.
There are a multiplicity of accusations spanning a wide range of years of when those outside the Church claim that the papacy as we know it today came into being. But one thing that is for certain is that the ministry of St. Cyprian challenges that narrative head on and shows that this modern view of the papacy and a hierarchical Church was present and prevalent prior to the Edict of Milan.