...some of us (me at least) are trying to understand if anyone can extend the Fine Tuning argument to justify religion, and more specifically any particular religion, and even more specifically, Christianity. Otherwise, what is the point of "proving" the existence of God?
I would have thought that if we could establish that there exists an immaterial, immortal, omnipotent, omniscient, and morally perfect Creator of the universe, then that would be a pretty interesting result irrespective of whether it conforms to any particular religion. It would surely be more interesting and important, and tell us more about the nature of the universe, than discovering the Higgs boson.
If God can design a system externally that functions perfectly, then there is no need for God to "enter" the system to act directly on it. Once God does that, perfection is undermined. Why was intervention necessary in a "perfect" system? Now if we say something along the lines of "Man screwed things with his imperfect decisions" thus necessitating the flood, plagues, etc., OK fine, maybe, but shouldn't a "perfect" system be able to recover from these tamperings on its own? Didn't God "foresee" the "human error" factor and design the system to compensate automatically? If not, then we aren't really talking about a "perfect" system are we? It's more like God is the Landlord of a Money Pit.
This assumes that the only purpose God might have for intervening is to correct some error. But why should that be? Perhaps a situation in which the Creator interacts with his creation is intrinsically preferable to one in which he doesn't. Perhaps, for example, interaction of this kind is an essential element in any loving relationship, in which case if God loves his creation perfectly he will need to interact with it - not to put it right but simply as part of his love.
You first talk about Origen's God to be finite in no uncertain terms, then with the same vigor you assert finitude of knowledge like this is a well known thing. I personally hold Origen in very high regard, but formally Church does not count him as fully Orthodox, again it is misleading to push it on layman CFCers that finitude of Origen's God is well established fact. At least another scholar disagrees with you.
Well, you're right that virtually any point of Origen's thought is disputable, given the tattered state of his writings. Crouzel even doubted whether Origen was a universalist, supposedly the most well-known element of his theology. I think Origen was probably inconsistent on this matter, partly because he was writing before anyone had really considered it explicitly. But it's not really germane to our discussion here. (Also, please don't copy and paste from other sources without acknowledging them!)