Dr. Augustin Sokolovski
On November 1, Western Christians celebrate All Saints’ Day. In the Orthodox tradition, which follows the old Julian calendar, this day marks the commemoration of the Holy Martyr Varus (October 19 according to the Julian calendar).
Saint Varus is believed to have lived in the second half of the third or the beginning of the fourth century and to have suffered martyrdom in Egypt around 305–307 AD. In Russia, his veneration became particularly widespread in connection with the tragic circumstances of the Soviet era, when many people died without having been baptized. This raised a question among the faithful: how should one pray for those who did not receive Baptism during their lifetime?
It was precisely in this context that the veneration of Saint Varus acquired particular significance. His hagiography tells of a pious widow named Cleopatra, whose seventeen-year-old son, John, died suddenly. Having turned to the martyr in prayer, she saw him in a dream together with her son. Varus told her that he had interceded before God on behalf of her and her relatives, and that John was dwelling in the Kingdom of Heaven. This account became one of the foundations of the tradition of turning to Saint Varus in prayer for those who have died unbaptized. However, the hagiography does not explicitly state whether John had been baptized. Therefore, this story cannot be regarded as proof that an unbaptized person has been saved.
Varus himself emerges not only as a martyr but also as someone who came into contact with Christian teaching: he visited imprisoned Christians, associated with seven teachers of the faith, and shared in their martyrdom. One might suggest that he was not merely a confessor of the faith but also a preacher, a kind of catechist. This, of course, is an interpretation of the hagiographical account, reminding us that the Church is not merely a custodian of texts but also a community that interprets them. Perhaps Varus simply did not have enough time to teach some of his listeners or baptize them. And so the Lord granted him the gift of intercession for those who had dies unbaptized.
The saint’s name is also of interest: in its Greek form, it is Ouar; in Latin, it appears as Varus. His hagiography also introduces Cleopatra, a name of Greek origin associated with the history of Egypt and the Ptolemaic dynasty. This combination of names brings to life the memory of the ancient Eastern and Hellenistic world. One might also recall the Russian surname Uvarov, although any possible connection with the name Varus would require specialized historical and linguistic evidence. Count Sergey Semyonovich Uvarov (1786-1885), author of the formula “Orthodoxy, Autocracy, and Nationality,” becomes here a kind of mnemonic association.
The veneration of Saint Varus does not mean that he possesses an independent power to save the dead. Saints intercede before God, but they are not an alternative to Him. Thus, prayer to Saint Varus is not a way of circumventing the Church’s teaching, but rather an expression of hope in God’s mercy.
Ultimately, the life of Saint Varus reminds us of the limits of human understanding, of the relationship between personal prayer and Church Tradition, and of the fact that a person’s salvation remains in God’s hands. Behind every unbaptized person who has died lies a particular human story; and behind every prayer lies the hope for divine mercy, which surpasses our expectations.