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II

VENERABLE ABRAHAM OF SMOLENSK

A native of Smolensk, abbot and archimandrite of the Smolensk Monastery of the Mother of God, St. Abraham is the last of the figures of the pre-Mongol period considered in this book. For a long time locally venerated and canonized, apparently at one of the Macarius Councils of the middle of the sixteenth century (probably in 1549), i.e. more than three centuries after his death, during the period of broad canonization, reflecting the rise of Moscow national-ecclesiastical consciousness, when the number of saints almost doubled, Abraham of Smolensk, of course, cannot be compared with such figures of saints as Boris and Gleb or Theodosius. neither in its role in the history of Russian holiness, nor in the all-Russian response with which Holy Russia responded to the appearance of these saints. In spite of his canonization, a trace of local veneration is still visible in the veneration of Abraham, as, it seems, a trace of that lifetime slander and those slanders that were leveled against him by too strict guardians of church piety. Abraham of Smolensk was fortunate in that his disciple Ephraim composed his Life and Patience two or three decades after his teacher's death. In this regard, it is appropriate to note that the number of Old Russian lives of the pre-Mongol period is very small. About many saints of this time there are only later legends, whose historical authenticity is often doubtful; about a few – brief notes or prolapse articles: a small reliable nucleus, drowning in the layers, sometimes frankly fabulous, of the following centuries.

But the point, of course, is not only in the presence of the "Life" of Abraham of Smolensk, and not only in the important merits of this text, created by a person who personally knew Abraham. The point is in the type of holiness that was presented by Abraham, both institutionalized and individual-personal.