Irenaeus of Lyons, Against Heresies 5.8
Now we have received a portion of His Spirit toward perfection and preparation for incorruptibility, gradually growing accustomed to receiving and bearing God. The Apostle also called this a guarantee — that is, a share in the honor God has promised us — writing in the letter 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" (Ephesians 1:13-14). Because this guarantee dwells in us, it now makes us spiritual, turning what is mortal into immortality. "You are not in the flesh but in the Spirit, if indeed the Spirit of God dwells in you," he says (Romans 8:9). This transformation does not come from losing our flesh but from the communion of the Spirit. The Apostle was not writing to people without bodies; he wrote to those who had received the Spirit of God, in whom we cry, "Abba, Father." 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 man within itself, already makes him say, "Abba, Father," what will the full grace of the Spirit — given to men by God — accomplish? It will make us like Him and perfect us as the Father; for it will fashion man according to the image and likeness of God. Therefore, the Apostle rightly calls spiritual those who hold the guarantee of the Spirit and do not serve the flesh but subject themselves to the Spirit, living justly in all things, because the Spirit of God dwells in them. Incorporeal spirits will not become spiritual men; rather, our substance — the union of soul and flesh — by taking up the Spirit of God, perfects the man.
But those who reject the counsel of the Spirit and serve the pleasures of the flesh live irrationally and are cast down unrestrained into their desires, having no aspiration of the divine Spirit. They live like pigs and dogs, and the Apostle rightly calls them carnal, since they sense nothing but carnal things. The prophets also liken them to irrational animals for the same reason — because of their irrational assembly — saying: "Stallions maddened have become like mares, each neighing after his neighbor's wife." And again: "Man in his pomp, yet without understanding, is like the beasts that perish." This is because he is likened to beasts, imitating an irrational life. In common speech we also call such men beasts and irrational cattle. The Law, however, foretold all this figuratively, sketching a portrait of man from animals: "Whatever has a divided hoof and chews the cud, it declares clean; but whatever has neither or only one of these, it separates as unclean." Who then are clean? Those who firmly make their journey to the Father and the Son through faith; this is the firmness of those who have a divided hoof. And they meditate on the words of God day and night, so that they may be adorned with good works; this is the virtue of those who chew the cud. But 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 but lack 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. Animals with a single hoof easily slip; but those with a divided hoof are more firm, their hooves succeeding each other, split according to the path, one hoof supporting the other. Similarly unclean are those who have a divided hoof 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?" (Matthew 7:21-23). For such people say they 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, handing themselves over to uncleanness, gluttony, and the rest of the vices. Therefore, justly, all such — who because of their unbelief and luxury do not attain the divine Spirit, and cast themselves out in various ways, living irrationally in their lusts — the Apostle calls carnal and animal; the prophets called them beasts and wild animals; custom 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.