Irenaeus of Lyons, Against Heresies 5.8
We have already received a portion of God's Spirit as a down payment toward perfection and preparation for incorruptibility, growing gradually accustomed to bearing and carrying God within us. The apostle calls this a guarantee — that is, a share in the honor God has promised us — writing to the Ephesians: "In him you also, when you heard the word of truth, the gospel of your salvation, and believed in him, were sealed with the promised Holy Spirit, who is the guarantee of our inheritance" (Eph 1:13–14). Because this guarantee dwells in us, it already makes us spiritual people, transforming what is mortal by the power of immortality. As the apostle says, "You are not in the flesh but in the Spirit, if in fact the Spirit of God dwells in you" (Rom 8:9). This change does not mean the loss of our flesh, but its communion with the Spirit. The recipients of that letter were not without bodies; they had received the Spirit of God, in whom we cry out, "Abba, Father." If even now, holding the guarantee, we cry "Abba, Father," what will happen when we rise and see him face to face? When our limbs pour out a hymn of overflowing joy, glorifying the one who raised us from the dead and gave us eternal life? If the guarantee, embracing us, already enables us to call God Father, what will the full measure of the Spirit's grace — given to humanity by God — accomplish? It will conform us to Christ and bring us to the Father's perfection, for it will fashion humanity according to the image and likeness of God.
Therefore, those who possess the Spirit's guarantee and refuse to serve the flesh, instead submitting themselves to the Spirit and living justly in every way, are rightly called spiritual by the apostle, because the Spirit of God dwells in them. Spiritual people are not disembodied spirits; our substance — the union of soul and body — receives the Spirit of God and so is brought to completion. But those who reject the Spirit's counsel and enslave themselves to fleshly pleasures live irrationally, abandoned without restraint to their desires. They have no breath of the divine Spirit; they live like pigs and dogs. The apostle rightly calls them carnal, for they perceive nothing beyond the flesh. For the same reason, the prophets liken them to irrational animals, citing their irrational herd behavior: "Stallions maddened with lust, each neighing after his neighbor's wife" (Jer 5:8). Again: "Man in his pomp, yet without understanding, is like the beasts that perish" (Ps 49:20). They are compared to beasts because they choose an irrational life. In common speech we too call such people brute beasts. The law anticipated all this figuratively, sketching the human portrait through animals: "Whatever has a divided hoof and chews the cud is clean; whatever lacks one or both is unclean" (Lev 11:3–4). Who then are clean? Those who walk firmly by faith in the Father and the Son — that is the stability of the divided hoof — and who meditate on God's words day and night so they may be adorned with good works — that is the virtue of chewing the cud. The unclean who lack both hoof and rumination are those who have no faith in God and do not meditate on his words: this is the abomination of the nations. Those who chew the cud but lack the divided hoof — these are unclean — represent the Jews: they have God's words in their mouths but do not root themselves firmly in the Father and the Son. Their kind is slippery, like single-hoofed animals that easily stumble. But those with divided hooves stand firmer, each step supporting the next, one hoof bearing up the other. Similarly unclean are those who have the divided hoof but do not ruminate: this describes all heretics and those who neglect God's words and are not adorned with works of justice. To them the Lord says, "Why do you call me 'Lord, Lord,' and not do what I tell you?" (Luke 6:46). They claim to believe in the Father and the Son, yet they never meditate on God's words as they ought, nor are they clothed in righteous deeds. Instead, as we have said, they have adopted the life of pigs and dogs, surrendering themselves to impurity, gluttony, and every other vice. Justly, therefore, the apostle calls all such people carnal: because of their unbelief and self-indulgence they fail to receive the divine Spirit, and they cast themselves out in various ways, living irrationally in their lusts. The prophets named them beasts and wild animals; custom calls them irrational cattle; the law declares them unclean.
Latin
Nunc autem partem aliquam a Spiritu ejus sumimus, ad perfectionem et praeparationem incorruptele, paulatim assuescentes capere et portare Deum: quod et pignus dixit Apostolus, hoc est, pars ejus honoris qui a Deo nobis promissus est, in epistola quze ad Ephesios est, dicens: In quo et vos, audito verbo veritatis, Evangelio salutis vestrar, in quo credentes signati Spiritu promissionis sancto, qui est pignus hwreditatis nostra. Sie ergo pignus hoc habitans in nobis jam spiritales efficit, et mortale ab immortalitate; Vos enim, ait, non estis in carne, sed in Spiritu, siquidem Spiritus Dei habitat in vobis. isautem non secundum jacturam carnis, sed secundum communionem Spiritus fit. Non enim erant sine carne, quibus scribebat ; sed qui assumserant Spiritum Dei, in quo clamamus, Abba Pater. Si igitur nunc pignus habentes clamamus, Abba Pater; quid fiet quando resurgentes faciem ad faciem videbimus eum; quando membra affluenter exultationis hymnum protulerint, glorificantia eum, qui suscitaverit ea ex mortuis, et eternam vitam donaverit ? Si enim pignus 7 complectens hominem in semetipsum, jam facit dicere, Abba Pater, quid faciet universa Spiritus gratia, quze hominibus dabitur §a Deo? similes nos ei efficiet, et perficiet Patris; efficiet enim hominem secundum imaginem et similitudinem Dei. Qui ergo pignus Spiritus habent, et non carnis serviunt, sed subjiciunt semetipsos Spiritui, conversantur in omnibus, juste Apostolus spiritales vocat, quoniam Spiritus Dei habitat in ipsis. Ineorporales autem spiritus non erunt homines spiritales; sed substantia nostra, id est, anime et carnis adunatio assumens Spiritum Dei, hominem perficit. Eos autem qui abjiciunt quidem Spiritus consilium, carnis autem voluptatibus serviunt, et irrationabiliter vivunt, et ineffrenati dejiciuntur in sua desideria, quippe nullam habentes aspirationem divini spiritus, sed porcorum et canum more vivunt; hos juste Apostolus carnales vocat, quoniam nihil aliud quam carnalia sentiunt. 2. Et prophets autem propter hance eandem causam irrationabilibus animalibus assimilant eos, propter irrationalem conyergationem ipsorum, dicentes: Equi furentes ad feeminas facti sunt, wnusquisque ipsorum hinniens ad uxorem proximi sui. Hit rursus : cum in honore esset, assimilatus est jumentis. Hoe quia suam causam assimilatur jumentis, irrationabilem eemulans vitam. Sed et nos in consuetudine hujusmodi homines jumenta et pecora irrationabilia dicimus. Praedixit autem figuraliter omnia hzee Lex, de animalibus delineans hominem: queCunque, inquit, duplicem ungulam habent et ruminant, munda enuntians; queecunque autem aut utrumque vel alterum horum non habent, velut immunda segregans. Qui sunt ergo mundi? Qui in Patrem et Filium per fidem iter firmiter faciunt ; heee est enim firmitas eorum, qui duplicis sunt ungule: et eloquia Dei meditantur die ac nocte, uti operibus bonis adornentur ; heee est enim ruminantium virtus. Immunda autem, quee neque duplicem ungulam habent, neque ruminant, hoc est, qui neque in Deum fidem habent, neque eloquia ejus meditantur: heee autem ethnicorum est abominatio. Que autem ruminant quidem, non habent autem ungulam duplicem, et ipsa immunda, hee Judeeorum est imaginalis descriptio: qui quidem eloquia Dei in ore habent, ‘ stabilitatem autem radicis suz non infigunt in Patre et in Filio: Etenim que propter hoc autem et lubricum est genus ipsorum. sunt unius ungulee animalia facile labuntur; firmiora autem sunt succedentibus invicem ungulis quee duplicem ungulam habent, fissis secundum iter, et altera ungula subbajulante aliam. Immunda autem similiter, quee duplicem quidem ungulam habent, non autem ruminant: hee %est autem omnium videlicet heereticorum et eorum qui non meditantur eloquia Dei, neque operibus justitice adornantur, quibus et Dominus ait: Quid mihi dicitis Domine Domine, et non facitis que dico vobis? Qui enim sunt tales, in Patrem quidem et Filium dicunt se credere, nunquam autem meditantur eloquia Dei, quemadmodum oportet, neque justitiz operibus sunt adornati; sed, quemadmodum preediximus, porcorum et canum assumserunt vitam, immunditize et gule et reliquee incurize semetipsos tradentes. Juste igitur tales omnes, qui propter suam incredulitatem et luxuriam non adipiscuntur divinum Spiritum, et variis characteribus ejiciunt se ‘ vivificans et in suis concupiscentiis irrationabiliter stolus quidem carnales et animales vocavit; prophetz autem jumenta et feras dixerunt; consuetudo autem pecora et irrationales interpretata est ; lex autem immundos enuntiavit.