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The article comments on the influence of the Roman Pateric on agiography as a whole, and in particular on the Old-Bulgarian original agiography, whose most famous examples are Cyril’s Extensive Passional, Methodius’s Extensive Passional and later Ioan Rilski’s Nameless Passional. These observations justify the importance of the Roman Pateric in forming the life canon in principle and in a more concrete sense in acquiring and applying the agiographic traditions in the Old-Bulgarian passional texts. A proof of that is the common, to a different extent, topos which can be found between the Roman Pateric and the original agiographic Old-Bulgarian texts. The translation of the Roman Pateric is a part of the tradition which is the basis for the Old-Bulgarian scholars. What is different, however, is that the Roman Pateric formulates the theologian grounds both about the way of describing saints’ exploits and their proto-images as well as about the typology and the follow-up of the evangelical proto-image and the angiograph itself. This platform cannot be found in such a clear example in the other paterics. It turns out that the Roman Pateric is one of the important texts through which the Christian agiographic tradition in early middle-age Bulgaria was inherited.