Origen begins his treatise On First Principles by establishing, in typical Platonic fashion, a divine hierarchical triad; but instead of calling these principles by typical Platonic terms like monad, dyad, and world-soul, he calls them "Father," "Christ," and "Holy Spirit," though he does describe these principles using Platonic language. The first of these principles, the Father, is a perfect unity, complete unto Himself, and without body - a purely spiritual mind. Since God the Father is, for Origen, "personal and active," it follows that there existed with Him, always, an entity upon which to exercise His intellectual activity. This entity is Christ the Son, the Logos, or Wisdom (Sophia), of God, the first emanation of the Father, corresponding to Numenius' "second god," as we have seen above (section 2). The third and last principle of the divine triad is the Holy Spirit, who "proceeds from the Son and is related to Him as the Son is related to the Father" (A. Tripolitis 1978, p. 94). Here is Origen explaining the status of the Holy Spirit, in a passage preserved in the original Greek:
The God and Father, who holds the universe together, is superior to every being that exists, for he imparts to each one from his own existence that which each one is; the Son, being less than the Father, is superior to rational creatures alone (for he is second to the Father); the Holy Spirit is still less, and dwells within the saints alone. So that in this way the power of the Father is greater than that of the Son and of the Holy Spirit, and that of the Son is more than that of the Holy Spirit, and in turn the power of the Holy Spirit exceeds that of every other holy being (Fragment 9 [Koetschau] tr. Butterworth 1966, pp. 33-34, and footnote).
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Origen was an innovator in an era when innovation, for Christians, was a luxury ill-afforded.
He drew upon pagan philosophy in an effort to elucidate the Christian faith in a manner acceptable to intellectuals, and he succeeded in converting many gifted pagan students of philosophy to his faith. He was also a great humanist, who believed that all creatures will eventually achieve salvation, including the devil himself. Origen did not embrace the dualism of Gnosticism, nor that of the more primitive expressions of the Christian faith still extant in his day. Rather, he took Christianity to a higher level, finding in it a key to the perfection of the intellect or mind, which is what all souls are in their pure form. The restoration of all souls to a purely intellectual existence was Origen's faith, and his philosophy was based upon such a faith. In this, he is an heir to Socrates and Plato, but he also brought a new conception into philosophy - that of the creative aspect of the soul, as realized in history, the culmination of which is salvation, after which follows an eternal delving into the deep mysteries of God.
http://www.iep.utm.edu/o/origen.htm