But even now I think it necessary to drop a word, although cursorily, of warning, since the question before us is, how wisdom is the purest efflux of the glory of the Almighty, lest any one should think that the title of Omnipotent was anterior in God to the birth of Wisdom, through whom He is called Father, seeing that Wisdom, which is the Son of God, is the purest efflux of the glory of the Almighty. Let him who is inclined to entertain this suspicion hear the undoubted declaration of Scripture pronouncing, “In wisdom have You made them all,” and the teaching of the Gospel, that “by Him were all things made, and without Him nothing was made;” and let him understand from this that the title of Omnipotent in God cannot be older than that of Father; for it is through the Son that the Father is almighty. But from the expression “glory of the Almighty,” of which glory Wisdom is the efflux, this is to be understood, that Wisdom, through which God is called omnipotent, has a share in the glory of the Almighty. (Book I, Chapter 2, Part 10)

Is God unchangeable? For many the answer must be, yes. For to change is, they perceive, an indication of imperfection.

For Plato perfection is found in the wholly realized ideal form. The perfect is complete, nothing more is needed.

Because of this Platonic notion of perfection Origen is very keen to emphasize that Omnipotence and Wisdom and the Son and the Father and the Spirit and every aspect of Glory have always been characteristics of God.

But all this treats perfect as a noun. What if God is the ideal form of the verb?

How might we perceive our reality if God is less object than action?