Is there support for praying to angels in Origen's Homilies On Ezekiel?

You can access a recent English translation of the homilies here. In section 1:7:2 (pp. 39 and 41 of the e-book just linked), Origen writes as if he's addressing an angel:

"Come, angel, take up an old man who has been converted from his original error, from the teaching of demons, from iniquity speaking loftily, and as you take him up, cherish and instruct him like a good physician. He is a little child: today an old man is born, an old man who becomes a little boy again. And when you have taken him up, grant him the baptism of second birth, and summon to yourself others as companions in your mission, so that you may all together give an education in faith to those who at one time were deceived. For 'there is more joy in the heavens over one sinner who repents than over ninety-nine righteous people who do not need repentance.'"

Origen probably is just using a rhetorical device rather than praying to an angel. It's similar to how the psalmists sometimes address angels or inanimate objects (e.g., Psalm 103:20-22, 148:2-4), Hippolytus' commentary on Daniel addresses Daniel's contemporaries as if Hippolytus is speaking with them as the events of their lives are occurring (even though Hippolytus wasn't born until centuries later), etc.

Not only does that reading of Origen's homily make more sense in other contexts, such as in the context of what he said in his other writings, but we see Origen appealing to such a rhetorical device elsewhere in these homilies on Ezekiel. For example, homily 1:3:7 (p. 25) approvingly cites Ezekiel addressing Satan in Ezekiel 28. Origen thinks the ruler being addressed in Ezekiel 28 is both an earthly ruler (Nebuchadnezzar) and Satan. But he surely didn't think Ezekiel 28 supports praying to such a ruler or praying to Satan. Origen even tells his readers that they should lament over the ruler just as Ezekiel did (13:2:2, p. 369), in the sense of addressing him similar to how Ezekiel addressed him (13:2:5, p. 371). Origen probably wasn't recommending that his readers pray to that ruler or pray to Satan. Furthermore, section 7:4:1 (pp. 225, 227) seems to be a reference to how we should pray only to God, a theme I've documented to also be present elsewhere in Origen's works.

Another problem with taking homily 1:7:2 as support for praying to angels is that what's requested of the angel there goes beyond what people like Roman Catholics and Eastern Orthodox often tell us they're doing in prayer. The angel is asked to "cherish and instruct him like a good physician…give an education in faith to those who at one time were deceived". An advocate of praying to angels could allow for angels to be asked to do such things, or could interpret Origen's comments in such a way that what the angel is being asked to do is of a lesser rather than greater nature, but the passage would be problematic for those who hold a low view of how much angels (and saints) are being asked to do in prayer. There are some Catholics and Orthodox who appeal to that sort of low view.

Keep in mind, as well, that prayer to angels has to be distinguished from prayer to saints. There's some overlap, but they aren't the same. The evidence is against Origen's acceptance of praying to angels, but even if it weren't, we couldn't use material like what's in these homilies on Ezekiel to prove that Origen thought it was acceptable to pray to saints. Advocates of praying to saints and angels often confuse categories (e.g., confusing whether saints pray for us with whether we pray to them, equating evidence for prayer to angels with evidence for prayer to saints), so we need to be careful.