Now there are many who are sincerely concerned about religion, and who fall here into great perplexity. They are afraid that they may be proclaiming two Gods, and their fear drives them into doctrines which are false and wicked. Either they deny that the Son has a distinct nature of His own besides that of the Father (ἰδιότητα υἱοῦ ἑτέραν παρὰ τὴν τοῦ πατρὸς), and make Him whom they call the Son to be God all but the name , or they deny the divinity of the Son, giving Him a separate existence of His own, and making His sphere of essence fall outside that of the Father (ἢ ἀρνουμένους τὴν θεότητα τοῦ υἱοῦ τιθέντας δὲ αὐτοῦ τὴν ἰδιότητα καὶ τὴν οὐσίαν κατὰ περιγραφὴν τυγχά νουσαν ἑτέραν τοῦ πατρός), so that they are separable from each other (ἐντεῦθεν λύεσθαι δύναται). To such persons we have to say that God on the one hand is Very God ( ὅτι τότε μὲν αὐτόθεος ὁ θεός ἐστι); and so the Saviour says in His prayer to the Father, John 17:3 That they may know You the only true God; but that all beyond the Very God is made God by participation in His divinity, and is not to be called simply God (with the article), but rather God (without article). And thus the first-born of all creation, who is the first to be with God, and to attract to Himself divinity, is a being of more exalted rank than the other gods beside Him, of whom God is the God, as it is written, The God of gods, the Lord, has spoken and called the earth. It was by the offices of the first-born that they became gods, for He drew from God in generous measure that they should be made gods, and He communicated it to them according to His own bounty. The true God, then, is The God, and those who are formed after Him are gods, images, as it were, of Him the prototype. But the archetypal image, again, of all these images is the Word of God, who was in the beginning, and who by being with God is at all times God, not possessing that of Himself, but by His being with the Father, and not continuing to be God, if we should think of this, except by remaining always in uninterrupted contemplation of the depths of the Father. (Origen, John, 2.2)
This section here shows how nuanced and careful Origen is in his Christology. He juxtaposes two positions: 1. The Son does not have his own being (or nature or existence) distinct from the Father, and thus make the Son God; 2. The deny the divinity of the Son and place his existence outside the sphere of the Father, or give him a separate existence. Origen’s solution is that God is AutoTheos, God in himself, whereas the Logos is made God by participation. So, his existence is not separate from the Father, he is not like creation which is undivine and alienated from the Father; but he is not AutoTheos. However, as we saw before, we have the same hierarchy of being. The Logos is made God through participation in God, the Logos is in this sense divine, but he is the firstborn of creation, the first to be with God; after the Logos you have other gods who are made gods getting their divinity from God through the Logos.
Now, the Logos is said to be with the Father at all times, this does not mean that the Logos does not come into being, is not part of creation, because, as Origen recognizes, time itself is part of creation and God transcends time (Origen, First Principles 3.5.3), which is why, for Origen, there is an analogy between the Logos’s origin in in God and creation’s coming to be through the Logos.