Irenaeus of Lyons, Against Heresies 5.8
We now receive a portion of His Spirit as a down payment toward perfection and preparation for incorruptibility, gradually growing accustomed to taking and bearing God within us. The Apostle calls this a guarantee—that is, a share of the honor God has promised us—in his letter to the Ephesians, where he writes that you, having heard the word of truth, the gospel of your salvation, and having believed, were sealed with the promised Holy Spirit, who is the guarantee of our inheritance (Ephesians 1:13-14). Because this guarantee dwells in us, it now makes us spiritual, turning what is mortal into immortality. As Paul says, you are not in the flesh but in the Spirit, since the Spirit of God dwells in you (Romans 8:9). This transformation does not happen by the loss of the flesh but by communion with the Spirit. After all, those to whom he wrote still had bodies; they had simply received the Spirit of God, in whom we cry, "Abba, Father." If we already cry "Abba, Father" while holding only the guarantee, what will happen when we rise and see Him face to face? When our members overflow with 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 within itself, already makes us say "Abba, Father," what will the full grace of the Spirit do when it is given to humanity by God? It will make us like Him and perfect us as the Father is perfect, for it will fashion humanity according to the image and likeness of God.
Therefore, the Apostle rightly calls those who possess the guarantee of the Spirit and do not serve the flesh but subject themselves to the Spirit—and who live justly in all things—spiritual, because the Spirit of God dwells in them. Disembodied spirits would not be spiritual human beings; rather, our substance, the union of soul and body, becomes a perfect human being when it receives the Spirit of God. But those who reject the Spirit's counsel and serve the pleasures of the flesh, living irrationally and surrendering unrestrained to their desires, have no aspiration of the divine Spirit; they live like pigs and dogs. The Apostle justly calls them carnal, for they sense nothing but carnal things. For this same reason the prophets also liken them to irrational animals, pointing to their irrational gathering: "Stallions maddened have become like mares, each one neighing after his neighbor's wife." Again: "When he was in honor, he was likened to the beasts of burden." This is because he emulates an irrational life, making himself like the beasts. We, too, in common speech call such people beasts of burden and irrational cattle. The Law, however, foretold all this figuratively, portraying humanity through animals. It says: whatever has a divided hoof and chews the cud is declared clean; whatever lacks one or both is set apart as unclean. Who, then, are the clean? Those who make their way firmly to the Father and the Son through faith; this firmness is the divided hoof. And they meditate on God's words day and night so that they may be adorned with good works; this is the virtue of chewing the cud. The unclean are those who have neither the divided hoof nor chew the cud—that is, those who have no faith in God and do not meditate on His words; this is the abomination of the Gentiles. Those who chew the cud but lack the divided hoof are also unclean; this is the portrait of the Jews, who have God's words in their mouths but do not root their stability in the Father and the Son, and so their kind is slippery. They are single-hoofed animals that easily slip; but those with a divided hoof are more stable, their split hooves succeeding each other along the way, one hoof supporting the other. Likewise unclean are those who have the divided hoof but do not chew the cud; this describes all heretics and those who do not meditate on God's words nor adorn themselves with works of justice. To them the Lord says: "Why do you call me 'Lord, Lord,' and not do what I tell you?" (Matthew 7:21-23). For such people claim to believe in the Father and the Son, yet they never meditate on God's words 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 and animal-like because their unbelief and luxury keep them from attaining the divine Spirit, and they cast themselves out in various ways, living irrationally in their lusts; the prophets call them beasts of burden and wild animals; common usage interprets them as irrational cattle; and 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.