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Pyth, 16. 44 Brooks Hedstrom, Divine Architects, 384. 1 (2003): 3– 18. 45 ´ Emile Durkheim, Elementary Forms Of The Religious Life, trans. Karen E. Fields, (New York: Free Press, 1995), 312. 46 Ibid. , 313–18. 48 Arnold van Gennep, The Rites of Passage (Chicago: The University of Chicago Press, 1960); Victor Turner, The Forest of Symbols: Aspects of Ndembu Ritual (Ithaca: Cornell University Press, 1967). 49 Brown, “The Rise and Function of the Holy Man,” 90. 768 CHURCH HISTORY Antony’s first relocation was a direct response to his decision to adopt an ascetical life.

Karen E. Fields, (New York: Free Press, 1995), 312. 46 Ibid. , 313–18. 48 Arnold van Gennep, The Rites of Passage (Chicago: The University of Chicago Press, 1960); Victor Turner, The Forest of Symbols: Aspects of Ndembu Ritual (Ithaca: Cornell University Press, 1967). 49 Brown, “The Rise and Function of the Holy Man,” 90. 768 CHURCH HISTORY Antony’s first relocation was a direct response to his decision to adopt an ascetical life. Athanasius is clear that the new location is an appropriate space for Antony.

78. 16 For Bourdieu the “habitus is the product of the work of inculcation and appropriation necessary in order for those products of collective history, the objective structures . . , 85. 17 Pierre Bourdieu, “Habitus,” in Habitus: A Sense of Place, ed. Jean Hillier and Emma Rooksby, 2nd ed. : Ashgate, 2005), 45. 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.

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