Against Perron: Origen excludes relative as well as absolute prayer to angels
Nor can anyone say with Cardinal Perron that when Origen denies that angels are to be prayed to and invoked, he means the kind of prayer they call absolute, not the kind called relative, which is the only kind the Roman school says may be used toward angels.
Celsus himself, whom Origen is answering, did not think that angels, or daemons, as he calls them with Plato, were to be worshiped with supreme and absolute worship, but with a worship referred to the supreme God, whose servants they were. So against the Christians he argued that they should be invoked, not with absolute prayer, as if they were the first and highest givers of good things, but only with relative prayer, as those who obtain and dispense those goods under the supreme God.
Since Origen denies that they are to be invoked in the way Celsus and other pagan philosophers wanted, it is plain that, according to Origen, neither absolute nor relative invocation may be used toward them. Moreover, when Origen says they pray for us uncalled, without being summoned, he shows clearly enough that they are not even to be asked to pray to God for us. That denies them relative prayer, not merely absolute prayer.
Latin
LXVIII. Neque est quod quis dicat cum Cardinali Perronio, quum negat Origenes Angelos precandos & invocandos esse, illum agere de Oratione quam absolutam vocant, non vero de ea quae Relativa dicitur, qua sola apud Angelos utendum esse docet Schola Romana. Etenim Celsus ipse, adversus quem agit Origenes, non existimabat Angelos, sive ut loquitur cum Platone, daemonas colendos esse cultu summo & absoluto, sed eo qui ad Deum summum, cujus ministri essent, referretur. Adeoque contra Christianos invocandos illos esse contendebat non absoluta quadam precatione, quasi primi & summi essent bonorum largitores, sed relativa solum, ut eorum sub Deo summo impetratores & administratores. Ac proinde cum Origenes neget illos invocandos esse, qua ratione Celsus, & alii sapientes Ethnicorum volebant, planum est, juxta Origenem, nec absoluta, neque relativa invocatione licitum esse apud illos uti. Adde quod Origenes dicens illos pro nobis precari ἀκλήτους, non vocatos, satis indicat illos nequidem rogandos esse ut Deum pro nobis precentur: quod est precationem relativam illis denegare, non vero tantum absolutam.