God, therefore, is not to be thought of as being either a body or as existing in a body, but as an uncompounded intellectual nature, admitting within Himself no addition of any kind; so that He cannot be believed to have within him a greater and a less, but is such that He is in all parts Μονάς, and, so to speak, mind and source from which all intellectual nature or mind takes its beginning. But mind, for its movements or operations, needs no physical space, nor sensible magnitude, nor bodily shape, nor colour, nor any other of those adjuncts which are the properties of body or matter. Wherefore that simple and wholly intellectual nature can admit of no delay or hesitation in its movements or operations, lest the simplicity of the divine nature should appear to be circumscribed or in some degree hampered by such adjuncts, and lest that which is the beginning of all things should be found composite and differing, and that which ought to be free from all bodily intermixture, in virtue of being the one sole species of Deity, so to speak, should prove, instead of being one, to consist of many things. (Book I, Part 6)

While I am not ready to accept Origen's disdain for created things, my own conception of God is as a state-of-being beyond space and time. In this we seem to agree.

But even in agreement Origen and I highlight different characteristics. To insist that God has a "wholly intellectual nature" suggests a mental process analogous to our own. This seems as insufficient as a God bound by time and space.

Moreover, I look forward to how -- given his conception of God and Trinitarian confidence -- Origen explains Jesus. For it seems to me in the second person of the Trinity we encounter God in time, in space, circumscribed, and in some important ways composite, yet God-from-God.

I perceive God as principally existing beyond time and space. Yet God can just as comfortably occupy both time and space. God is beyond contradiction. God is pure paradox.

In this way I very much value Origen's description: "He is in all parts Μονάς..." The Greek is usually translated as move or moving. But in classical Greek it almost always means a relocation of where one votes in an election. It is to move the locus of your relationships. God is constantly Μονάς.