The persecution developed the popular opinion of the superior sanctity of martyrdom. This was itself no new idea, having grown up in the Church from the time of Ignatius of Antioch, but it now received new applications and developments (_a_, _b_). See also § 42, _d_, and below for problems arising from the place the martyrs attempted to take in the organization of the Church and the administration of discipline. This claim of the martyrs was successfully overcome by the bishops, especially under Cyprian’s leadership and example. But in the administration of discipline there were sure to arise difficulties and questions, _e.g._, Was there a distinction to be made in favor of those who had escaped without actually sacrificing? (_c_). No matter what policy was followed by the bishop, there was the liability of the rise of a party in opposition to him. If he was strict, a party advocating laxity appeared, as in the case of Felicissimus at Carthage; if he was milder in policy, a party would call for greater rigor, as in the case of Novatian at Rome (_e_). Additional source material: Cyprian, _Ep._ 39-45, 51 (ANF, V); Eusebius, _Hist. Ec._, VI, 43, 45. (_a_) Origen, _Exhortatio ad Martyrium_, 30, 50. (MSG, 11:601, 636.) An estimate of the importance and value of martyrdom. The _Exhortation to Martyrdom_ was addressed by Origen to his friend and patron Ambrosius, and to Protoctetus, a presbyter of Cæsarea, who were in great danger during the persecution undertaken by Maximinus Thrax (235-238). It was probably written in the reign of that Emperor.