Church History Studies in Christianity and Culture 2009-4 by CUP

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13 THE GEOGRAPHY OF THE MONASTIC CELL 761 monks balanced solitude and community through his, like Bourdieu’s, structuralist view of space within a community. 18 Giddens would frame the monastic cell as a feature of a much larger communal effort to define a group’s identity. By using the cell, which alternates between public and private interactions, the monastic community reaffirmed the values of the community through visitations to cells and assessments of one’s ascetic development. The second theme found in the sources demonstrates the sacrality of the cell as an essential component of the religious geography of Egyptian monasticism.

Brooks Hedstrom, “Redrawing a Portrait of Egyptian Monasticism,” in Medieval Monks and Their World, Ideas and Realities: Studies in Honor of Richard Sullivan, eds. David Blanks, Michael Frassetto, and Amy Livingstone, 11 –34 (Leiden: Brill, 2006). The article surveys some of the early archaeological evidence from the last fifteen years, although most sites have little material that may be firmly dated to the fifth century or earlier. An additional discussion of the limitations of the dichotomous forms of monasticism as either following Pachomius or Antony is found in D.

TORMENTING THE TORMENTORS 753 that diabolical forces utilize cunning persuasion first and brutal oppression second. In fact, the salutation sets the stage for Eusebius’s main theme. Eusebius tells his correspondents that he had been forlorn on the grounds that “we did not receive any writings from your Sanctity for a long period of time. ”84 In the opening words, he disparages the use of “diabolical wile” and “human power,” forces that he uses throughout the letter to embody the twin tactics employed by his foes.

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