I’ve refuted you on this so many times by this point. You are confusing logical subordinationism with ontological subordinationism, of which the Church Fathers were the former.
Please share the definition of these two forms of subordinationism. Probably many contributors on this thread could not distinguish between the two.
(Also, just to note, there is no evidence at all the early Church held to God having a body; all suggest he was pure Spirit.)
It is not a correct statement. For starters, scripture teaches that Jesus is in the likeness of God the Father
Hebrews 1:3
who is the refulgence of his glory, the very imprint of his being, and who sustains all things by his mighty word. When he had accomplished purification from sins, he took his seat at the right hand of the Majesty on high
And so are we
James 3:9
With it we bless the Lord and Father, and with it we curse human beings who are made in the likeness of God.
Both Jesus and mere mortals have bodies and are in the image of God. Therefore God the Father has a body.
Origen said the issue wasn’t settled in his day. “
For it is also to be a subject of investigation how God himself is to be understood, – whether as corporeal and formed according to some shape, or of a different nature from bodies, – a point which is not clearly indicated in our teaching, and the same inquiries have been made regarding Christ and the Holy Spirit”. (The Anti-Nicene Fathers 4:241)
Origen also named Melito, bishop of Sardis in the late second century as one of the Christians who believed God to have a material body in human form. (David L. Paulsen, “Early Christian Belief in a Corporeal Deity: Origen and Augustine as Reluctant Witnesses,” Harvard Theological Review 83 (1990):111-112)
For instance, the great Christian writer, Tertullian (ca. 200 A.D.) wrote,
For who will deny that God is a body, although ‘God is a Spirit?’ For Spirit has a bodily substance of its own kind, in its own form. Tertullian, “Against Praxeas,” in 7 Ante-Nicene Fathers, edited by Philip Schaff (Christian Literature Publishing Co., 1886)3:602
Augustine of Hippo attributed his conception of God as incorporeal substance to Neoplatonism: “
I no longer thought of thee, O God, by the analogy of a human body. Ever since I inclined my ear to philosophy I had avoided this error”. (Augustine (1955) [c. 400]. “Book Seven, Chapter One”. Confessiones [Confessions]. Translated by Albert C. Outler. Philadelphia: Westminster Press. LCCN 55005021)
Christopher Stead of the Cambridge Divinity School explains how a statement that God is spirit would have been interpreted within ancient Judaism:
By saying that God is spiritual, we do not mean that he has no body … but rather that he is the source of a mysterious life-giving power and energy that animates the human body, and himself possesses this energy in the fullest measure. (Christopher Stead, Philosophy in Christian Antiquity (Cambridge: Cambridge University Press, 1994), 98)
I hope this helps…