Abstract: The article is dedicated to a critical revision of the source research within the framework of the "historical Jesus". The authors question the established chronological framework of New Testament texts in academic biblical studies, arguing that the traditional dating of the Synoptic Gospels (Matthew, Mark, and Luke) to the middle of the first century is unfounded. A key argument is presented regarding the priority of Marcion's "Gospel of the Lord" (circa 140 AD), which is considered the primary Synoptic text, while the canonical Synoptics are viewed as later (second half of the second century) and tendentiously edited compilations. Within the Christian tradition, the authors doubt the reliability of the Synoptic Gospels, pointing to the "silence" of the apostle Paul, apostolic fathers, and early Christian authors who do not exhibit familiarity with these texts in their canonical form until the end of the second century. The authors employ both an interdisciplinary approach and a classic historical-critical method. Based on the analysis of non-biblical testimonies (Josephus, Tacitus, Mandaean literature), the conclusion is drawn regarding their extremely limited value due to their late origin and dependence on established narratives. A cardinal chronological shift in the dating of the Synoptic Gospels allows for the proposal of a new hierarchy of sources, with the Gospel of John and, especially, the Gospel of Thomas coming to the forefront. According to the authors, the Gospel of Thomas contains the most ancient layer of sayings (logia) of Jesus and can be considered a candidate for the role of the hypothetical Q source. The Synoptics, in turn, are further examined as a secondary source of questionable reliability. This revision leads to a radical rethinking of the image of Jesus: he emerges not as a messiah within the framework of Second Temple Judaism, but as an antagonist of the biblical tradition, a preacher of a different God—the Heavenly Father. Thus, the research offers a complete revision of the scientific paradigm of the "search for the historical Jesus," calling into question the established consensus regarding his Jewish context and the centrality of the Synoptic tradition.

Abstract: This study examines the application of the dialectical method developed by the authors, which allows us to deduce ontological levels through the principle of mutual reflection of entities and their negations. According to this principle, each higher ontological level, passing through a double denial of oneself ("not-not-I = I-am-I"), generates a lower level of being through comparing oneself with one's own non-existence. This process illustrates the transition from the static Absolute, the First Principle, to God the Father. The reflection of the mind that has come to know God leads to the emergence of an immortal soul that does not exist in a material body, but in the transcendent world of the Spirit, in the Kingdom of the Father. The Father is ready to fulfill the will of those who are "born again" (John 3:5). Thus, human free will is realized through coordination with the will of God: at the request of his "children" born into Eternity, God changes Providence, and the world is transformed without the direct intervention of the Spirit in matter. The methodological basis of the research includes a historical and philosophical analysis of the basic concepts of the Absolute, as well as the application of systemic and interdisciplinary approaches. In addition, the work uses the method of analogies, which is based on conceptual and phenomenological analysis, as well as natural philosophical approaches that take into account modern achievements of natural science, including parallels with the principles of quantum mechanics. World existence, like all higher ontological levels, exists "inside" God, and not beyond him, as is often assumed in various philosophical systems. It represents a picture of the development of worlds that exists in the "imagination" of God. The worlds act as peculiar mirrors in which God contemplates Himself. These reflections acquire an independent and eternal life in the eternal "memory" of God, which is the Kingdom of Heaven, which also resides "inside" God, and not "outside" Him. At the same time, the development of worlds in God's "imagination" and their stay in His eternal memory represent two sides of the same process that do not interact directly. This approach also develops a consistent concept of the existence of the world as a reflection of God in Himself, and Salvation as the eternal abiding of a mature person in the memory of God, which is the essence of the Kingdom of Heaven.

Abstract: In this publication, the authors offer an experience in the theoretical construction of a cosmological concept based on the idea of God as a Contemplative. The specifics of this model are revealed in comparison with similar schemes from the history of philosophy. The author's approach is consistent with the principles of the New Testament revelation, as well as modern scientific data. The article shows a way to overcome the typical problems of classical cosmogonic concepts for European philosophy, starting from Antiquity. The article presents the problems of typical solutions to the cosmological question in European philosophy and offers the experience of a consistent model of the coexistence of God as the Absolute and the worlds generated by him, including material ones similar to the observable universe, based on the category of "contemplation". This category is briefly considered by the authors in a historical and theological context, then a general description of the new theological and cosmological model is given. The authors reveal the paradigmatic limitations of the philosophical understanding of God, focusing on the need to take into account the influence of natural philosophical beliefs of a particular era, which are reflected in religious doctrines (along with the personal experience of a particular thinker). In the second half of the article, specific conclusions from the proposed theological and philosophical concept are indicated: 1) cosmological conclusions (divine ideas and the way they are implemented in the world; the question of theodicy; understanding divine Providence); 2) anthropological (human phenomenon; changing approach to human rationality; characterization of God's will in relation to individual freedom); 3) ethical-soteriological (communion with God, divine revelation and salvation; comprehension of certain ethical categories within the framework of a new concept; ontological meaning of heaven and hell). The presented philosophical and religious concept of the "Contemplative God" represents a fundamentally new direction within the framework of religious and philosophical thought. This model is distinguished by its uniqueness and internal logical consistency, being free from the limitations and disadvantages inherent in previous philosophical systems. Its theoretical significance and originality can arouse wide interest in the scientific and philosophical community, opening up new perspectives for research in this field.

Abstract: This article is devoted to the consideration of the problems of conceptualizations of the Absolute that have developed in the history of European philosophy and the development of a new approach to understanding the cosmological issue based on the Teachings of Jesus.
The ancient origins of the classical developments of the question of the relation of the Absolute and the cosmos, the peculiarities of understanding the First Principle in medieval philosophy and Modern European thought are shown. Special attention is paid to the experience of dialectical conceptualization of the Absolute in connection with subsequent attempts to overcome it in deconstructivist and postmodern conceptualizations, as well as the experience of overcoming problematic aspects of the static interpretation of the Original in procedural theology.
The article shows that the history of classical philosophy left unsolvable the "aporia of transcendence" designated in Neoplatonism, not being able to positively philosophically explain the transition of the One to many, answering the question: how is something possible besides the Absolute, which is everything.
The vast majority of historical attempts to solve the stated problem represented a "swing" between personalistic and a-personalistic, theistic and pantheistic, static and procedural interpretations while maintaining the insolubility of the fundamental aporia by means of classical metaphysics.
This logically led to the "fatigue" of European thought from the standard conceptualizations used for centuries. The latest attempts to "circumvent" this problem of classical metaphysics, simply "avoiding" it or ignoring it, are also recognized by the authors as unsatisfactory.
The authors reveal the basic meaning of the concept of "absolute", formulate the fundamental cosmogonic and cosmological problems associated with it, anticipating the presentation with a historical and philosophical analysis. The scientific novelty of the research consists in the presentation of the author's version of the resolution of the "aporia of transcendence": The authors base it on epistemological grounds and an indication of the Teaching of Jesus as the main theological source of the proposed concept, in which the Super-Being acquires the mind, self-awareness and personality of God the Father, preached by Jesus through a double reflection of himself into himself from his own denial, non-existence. Generated in the "negation of the negation" of the Absolute, the Super-existent God, in turn, generates worlds as mirrors reflecting Him for Himself in the endless process of His self-knowledge in the Absolute. Ultimately, the article attempts to correlate the impersonal and personal discourses as applied to the Absolute, and to consistently derive much from the One without violating the fundamental principles inherent in the Original.

Abstract: This article reveals the principle of deducing a set from Unity based on the hypotheses of "Parmenides". The authors establish a correlation between the Platonic and Neoplatonic conceptual presentation of the various stages (levels) of descent from the absolutely One to the absolutely Different. At the end of the article, some of the main problems of Platonic ontology and cosmology are systematized, such as the "aporia of transcendence" and its solution proposed by the authors.
The article analyzes, in traditional theological language, the correlation of the "apophatic" and "cataphatic" aspects of the Platonic One and raises the problem of explaining the transition of the One from one ontological level to another.
It is shown that this difficulty is fundamental for the Platonic tradition as such, among others, and suggests ways to solve it in the form of a mutual reflection of the superposition of states of "being-non-being".

The Hegelian dialectic of contradiction, and the correlation of platonic ontology with some aspects of modern natural science knowledge (in particular, ideas about the superposition of quantum objects) The scientific novelty proposed by the authors in this publication consists in deducing being and the very One-being from the One by "negating negation", similar to the eponymous law of Hegel's dialectic.
The model of negation of negation proposed by the authors through the double reflection of Oneself as One, in our opinion, makes up for the lack of Plato's explanation of the transition from the One to the One-being and solves the general philosophical ontological problem known as the aporia of transcendence. Moreover, being applied to all ontological levels without exception, except for the unclaimed lower level of chora, low-quality matter, it is able to explain transitions from higher to lower levels without the need for emanation as a self-propagation of Good, the causality of which, in our opinion, has not been correctly substantiated.