And it is He whom we call Son of God— Son of that God, namely, whom, to quote the words of Celsus, we most highly reverence; and He is the Son who has been most highly exalted by the Father. Grant that there may be some individuals among the multitudes of believers who are not in entire agreement with us, and who incautiously assert that the Saviour is the Most High God; however, we do not hold with them, but rather believe Him when He says, The Father who sent Me is greater than I. We would not therefore make Him whom we call Father inferior — as Celsus accuses us of doing — to the Son of God. (Origen, Celsum, 8.14)
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For we who say that the visible world is under the government to Him who created all things, do thereby declare that the Son is not mightier than the Father, but inferior to Him. And this belief we ground on the saying of Jesus Himself, The Father who sent Me is greater than I. And none of us is so insane as to affirm that the Son of man is Lord over God. But when we regard the Saviour as God the Word, and Wisdom, and Righteousness, and Truth, we certainly do say that He has dominion over all things which have been subjected to Him in this capacity, but not that His dominion extends over the God and Father who is Ruler over all. (Origen, Celsum, 8.14)
Origen explicitly excludes those who assert that the Son is the Most High God, meaning Origen would, it seems, anathematize Trinitarians had they been around (although here it most likely seems as though he is referring to Modalists since I don’t think there were any actual Trinitarians around, but the statement he makes applies equally to Trinitarians). He then says clearly that the Son is inferior to the Father, and certainly not vice versa, the Son has dominion over all things, but not over God and Father