The Making Of Man

Formavit Deus hominem... Cavenda est hic paupertas intellectus humani ut cogitemus Deum manibus operatum fuisse hominem et labiis carneis locutum aut tale aliquid, quod nefas est de Deo cogitari. Deus enim spiritus est, et ideo non distinguitur membris nec gravatur mole corporis, ut de illo aliquid carneum cogitemus vel intelligamus. Sed quod dicit: formavit hominem ex limo, id est volendo et jubendo extra produxit. Et inspiravit... Quod dicit: spiritavit, non intelligendum est, quod hunc corpulentum aerem homini sufflaverit vel immiserit sed inspiravit, id est, animavit eum vita rationali, quod in sequentibus spiraculum vitae appelavit. Ad comparationem enim caeterorum animalium quorum animae moriuntur, homo rationalem animam sortitus est. Unde et Graeci differentiam facientes animalium quae tantum sine ratione vivunt zoa, vocant, quia zoe vita dicitur, quae vero rationis participantur psychica, quia pysche anima. In faciem autem hominis spirasse, quia in capite maxime omnes sensus vigent, horum uno, id est tactu, per omne corpus diffuso. Remigius Antissiodorensis, Commentarius In Genesim, Caput II Source: Migne PL 131.60b-c

He formed man....1 The poverty of the human intellect must take care here lest we think that God fashioned man with His hands and spoke with carnal lips, or some such thing, which it is wicked to think of God. For God is a spirit, 2 and therefore He is not distinguished into members, nor is He weighed down with the mass of a body, that concerning Him we might think or understand something corporeal. But when it says, 'He formed man from mud,' it means that He wished and commanded him produced without.' And He breathed in... Because it says 'He breathed' it must not be understood that He blew into man some corporeal air, or sent it into in him, but he inspired, that is, he animated him with rational life, which is then named the breath of life. For in comparison to the other animals, the souls of which perish, rational man is given a soul. Whence the Greeks make a distinction of souls, those which live without reason they name 'zoa', because 'zoe' means life, but 'psychica' that which participates in reason, because 'psyche' is soul. And 'In his face He breathed,' because most of the senses flourish in the head, though one of them, touch, is diffused throughout the whole body. Remigius of Auxerre, Commentary On Genesis, Chapter 2 1 Gen 2.7 2 Jn 4.24