The persecutions of Christians by the Roman government forced many to flee for safety to the deserts and mountains.[203:2] Thus Paul of Thebes and St. Anthony fled in the Decian persecutions about the year 250. When persecution ceased, martyrdom had become such a holy act, and such a short, easy road to a sainted, eternal life, that the most devout resolved that since they could not die as martyrs, they would at least live as martyrs. The mildness of the climate in Egypt and Palestine, where the small amount of food and clothing needed for subsistence was easily procured, made those regions the birthplace of monasticism. The growth of worldliness in the Church, with the increase of numbers and wealth, gave rise to many cries for reform. The legalisation and, along with it, the paganisation of the Church gave birth to much that was bitterly denounced. The union of the Church and state was the climax--the Church was no longer the "bride of Christ," it was held, but the mistress of a worldly ruler. Hence monasticism turned its back not only on the world but also on the Church. To understand it, therefore, it must be viewed as the first great reformation in the Church--a desire to return to simple, pure, spiritual, apostolic Christianity.[204:1] Christian monasticism did not begin at any fixed time or place. It was slowly evolved as a curious mixture of heathen, Jewish, and Christian influences. The whole Church had an ascetic aspect during the apostolic age, hence endurance, hardihood, and constant self-denial were required of its members. But for one hundred and fifty years no proofs of a distinct class of ascetics can be found within the Church, except, perhaps, the order of widows, devoted to charity, supported by gifts from the faithful, and sanctioned by the Apostles.[204:2] In the second century, however, a class of orthodox Christians, who desired to attain Christian perfection, were called "abstinents" or "ascetics." They withdrew from society but not from the Church, renounced marriage and property, fasted and prayed, and eagerly sought a martyr's death.[204:3] The belief that the end of the world was near no doubt did much to emphasise the necessity of preparing for the day of judgment. By the third century the Christian literature, philosophy, and theology were tinged with asceticism. Cyprian, Origen, Hieracus, Methodius, Tertullian, and others taught the efficacy of asceticism in one form or another and, to some extent, practised it themselves,[205:1] but always within the Church. The heretical sects became still more prominent in their reverence for austerities and even outdid the orthodox in practice.[205:2] This first stage of asceticism was neither organised, nor absolutely cut off from the Church.