Irenaeus of Lyons, Against Heresies 5.8
Now we receive a share of his Spirit, for the perfection and preparation of incorruptibility, gradually growing accustomed to receive and to bear God. The Apostle calls this a guarantee—that is, a portion of the honor God has promised us. Writing to the Ephesians he says, "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" (Ephesians 1:13-14).
Therefore this guarantee dwelling in us now makes us spiritual, transforming what is mortal by immortality. "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 comes not by the loss of the flesh but by communion with the Spirit. Paul was not writing to people without bodies; he wrote to those who had received the Spirit of God, in whom we cry, "Abba, Father" (Rom 8:15; Gal 4:6).
If even now, while we hold the guarantee, we cry "Abba, Father," what will happen when we rise and see him face to face? What will happen when our members pour out a hymn of abundant exultation, glorifying the one who raised them from the dead and gave them eternal life? If the guarantee, embracing a person in itself, already makes him say "Abba, Father," what will the full grace of the Spirit do, which will be given to humanity by God? It will make us like him and perfect us as the Father—perfecting humanity according to the image and likeness of God (Gen 1:26).
Therefore those who possess the guarantee of the Spirit, and do not serve the flesh but subject themselves to the Spirit, living rightly in all things, the Apostle justly calls spiritual, because the Spirit of God dwells in them. Yet incorporeal spirits will not become spiritual human beings; it is our substance—the union of soul and flesh—that, by taking up the Spirit of God, perfects the human person.
Those, however, who reject the counsel of the Spirit and serve the pleasures of the flesh, who live irrationally and are cast down unrestrained into their desires, since they have no aspiration of the divine Spirit but live like pigs and dogs—the Apostle justly calls these people carnal, because they perceive nothing but carnal things.
The prophets also liken them to irrational animals for this same reason, because of their irrational gathering, saying: "Stallions maddened have become like mares, each one neighing after his neighbor's wife" (Jer 5:8). And again: "Man in his pomp yet without understanding is like the beasts that perish" (Ps 49:20). This is because he is likened to beasts for his own cause, imitating an irrational life. In common speech we too call such people beasts and irrational animals.
The Law, however, had foretold all these things figuratively, sketching a portrait of humanity from animals: "Whatever has a divided hoof and chews the cud, it declares clean; but whatever either lacks both of these or has only one of them, it sets apart as unclean" (Lev 11:3-4; Deut 14:6-7). Who then are clean? Those who make their journey to the Father and the Son firmly through faith; for this is the firmness of those with a divided hoof. And they meditate on the words of God day and night, that they may be adorned with good works (Ps 1:2); for this is the virtue of those who chew the cud.
Unclean are those who neither have a divided hoof nor chew the cud—that is, those who neither have faith in God nor meditate on his words. This is the abomination of the Gentiles. Those who chew the cud indeed but do not have a divided hoof are also unclean; this is the figurative description of the Jews. They have the words of God in their mouth, but they do not fix the stability of their root in the Father and the Son; for this reason their kind is slippery. They are like single-hoofed animals, easily slipping. But those who have a divided hoof are more firm, each step succeeding the next, one hoof supporting the other.
Similarly unclean are those who have a divided hoof indeed but do not chew the cud. This is the description of all heretics and those who do not meditate on the words of God, nor are 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). Such people say they believe in the Father and the Son, yet they never meditate on the words of God as they ought, nor are they adorned with works of justice. Instead, as we said before, they have taken on the life of pigs and dogs, surrendering themselves to uncleanness, gluttony, and the rest of the vices.
Justly, therefore, the Apostle calls all such people carnal, because through their unbelief and self-indulgence they do not attain the divine Spirit. They cast themselves off with various dispositions, living irrationally in their lusts. The prophet called them beasts and wild animals; common usage interprets them as cattle and irrational creatures; 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.