In Genesim de creatione

And indeed, the Father says, it is possible to discern from many ways the difference and dissimilarity of these animals and birds: first, through the statement, "And the Lord God still fashioned from the earth"; for we do not find any creation of God to be except man. Again, through the use of the word "still," the Scripture indicates that certain other animals and birds are here prophesied, distinct from the earlier ones; for the first birds are not recorded as having come from the earth, but from the waters; these, however, came from the earth, or rather were fashioned by the hand of God Himself and not by command. Likewise, through the statement that all the birds and all the beasts are now fashioned by God, He does not allow us any room to say that some were made earlier and a part now; hence, God does not command anything here concerning the eating of seeds; for the creatures entering paradise do not eat grass, but every tree that is beautiful to behold and good for food, and above all, from the tree of life, Christ, who gives life even to these animals. It is possible to say that these beasts are the nations gathered in the Church by God, or that a horse stable, a pigsty, a camel enclosure, and a sheepfold (...) today constitute paradise.

Not so, O philosopher, but rather the statement of God: "Let them rule over all the earth," and "Let them have dominion over it and over all things in it"—this is the principal meaning of making man according to the image of God and of his ruling over all the earth. Since, just as God rules over all the earth and over everything in it, so also He established man as a second ruler over all the earth and over everything in it; this, I say, is what it means for man to be made according to the image of God and according to the likeness. And God said: "Let us make man according to our image and according to our likeness." But to whom did He say this? Let us inquire, O philosopher. For in saying, "And God said, 'Let us make man according to our image and according to our likeness,'" He cast a question for us to consider: to whom was He saying "Let us make"? For having said, "And God said, 'Let us make man,'" He added, saying, "And God made man; He made him according to the image of God; He made them male and female." Therefore, the meaning of "Let us make" signifies the existence of a co-creator person and introduces a co-equal interlocutor. For just as God the Father is the one who said, "Let us make man," so also God is the one to whom He said "Let us make," the divinity of both persons being one—both of the one who said, "Let us make man according to our image and according to our likeness," and of the one who made man. For the phrase "Let us make" presents the most holy and unvarying divinity of the Father and Son; for the image of God is simple and uncompounded, being fire in nature.