part0037

T HE BOOK OF BARUCH is a gnostic account of the origin and destiny of the universe that is thoroughly Jewish in character but still has a place for the person of Jesus of Nazareth as well as Greco-Roman mythological figures. Known only from passages that are excerpted and paraphrased by the heresiologist Hippolytus of Rome, the Book of Baruch is said to have been written by a gnostic teacher named Justin. Hippolytus calls it the most abominable book he has ever read, but he is hardly an objective observer. The book tells the story of divine powers and angelic beings with Hebrew names, and it does so by interpreting passages from the Jewish scriptures, including the opening chapters of Genesis. Nonetheless, Jesus plays a key role in the account, as do Greco-Roman gods, goddesses, and heroes, especially Heracles.

The Book of Baruch is a love story with a tragic cosmic twist but a satisfying conclusion. In the beginning there are three powers of the universe: the highest God, called the Good, and Elohim and Eden. Elohim is male and Eden is female, and Eden has, in part, a wild, serpent-like nature. Elohim and Eden fall in love and produce angelic children with names that, in many cases, are familiar from the Jewish heritage. Some of the names are also well known from gnostic texts—for example, Achamoth (the name for lower wisdom, especially in Valentinian texts) and Adonaios (a Greek form of Adonai, a Hebrew name for God, and a name of a cosmic power, especially in Sethian texts). The angelic children of Elohim and Eden make up the world and all its features. Elohim breathes spirit into humankind, and Eden breathes soul.

When the world is fully formed, Elohim decides to ascend to highest heaven, but he does so without Eden. In heaven Elohim sees the Good and light that is brighter than the sun, and he is astonished. Initially Elohim wishes to destroy what he and Eden made, since the spirit of Elohim is trapped within human beings, but the Good does not allow it. The Good says, “You can do nothing evil when you are with me. You and Eden made the world through your love, so let Eden have creation as long as she wishes, and you stay with me” (26.18). Elohim never returns to Eden.

Meanwhile, according to the Book of Baruch, Eden recognizes that Elohim has abandoned her, and she is not pleased. She decides to use her angel Naas (from the Hebrew for “serpent”) to torment people and the spirit of Elohim within people, so that they will feel the pain she feels. She and her angelic entourage instigate adultery and divorce on the earth. When Elohim sees what Eden is doing, he responds by sending one of his angels, Baruch (Hebrew for “blessed”), to come to the aid of the spirit in people and to oppose Naas. Baruch and Naas battle for the spirit, and Baruch approaches Moses, the prophets, Heracles, and Jesus to help in the struggle. The Book of Baruch says, “Baruch told Jesus everything that had happened, from the beginning, from Eden and Elohim, and all that would be thereafter” (26.29), and Jesus agrees to preach the word to people and proclaim “the things of the father and the Good” (26.30). In spite of the fierce opposition of Naas, Jesus stays faithful to Baruch and his message. Naas has Jesus crucified. The account continues, “Jesus left the body of Eden on the cross and ascended to the Good” (26.31). The account concludes with several references to Greek mythology and Jewish literature. When these citations are interpreted allegorically, it is said, they tell the same story of Elohim and Eden.

The Book of Baruch is derived from the heresiological presentation of Hippolytus in Refutation of All Heresies. In Hippolytus the passages from the Book of Baruch are given in Greek. Hippolytus wrote his Refutation in the early third century, so clearly the Book of Baruch was written prior to that. However, the circumstances of composition are unknown.