The _Secunda secundae_ (the second division of the second part) opens with a Prologue, in which the author says that, having considered generally the virtues and vices, and other things pertaining to the matter of ethics, it is needful to consider these same matters more particularly, each in turn; “for general moral statements (_sermones morales universales_) are less useful, inasmuch as actions are always _in particularibus_.” A more special statement of moral rules may proceed in two ways: the one from the side of the moral material, discussing this or that virtue or vice; the other considers what applies to special orders (_speciales status_) of men, for instance prelates and the lower clergy, or men devoted to the active or contemplative religious life. “We shall, therefore, consider specially, first what applies to all conditions of men, and then what applies to certain orders (_determinatos status_).” Thomas adds that it will be best to consider in each case the virtue and corresponding gift, and the opposing vice, together; also that “virtues are reducible to seven, the three theological,[447] and the four cardinal virtues. Of the intellectual virtues, one is Prudence, which is numbered with the cardinal virtues; but ars does not pertain to morals, which relate to what is to be done, while ars is the correct faculty of making things (_recta ratio factibilium_).[448] The other three intellectual virtues, _sapientia_, _intellectus_, _et scientia_, bear the names of certain gifts of the Holy Spirit, and are considered with them. Moral virtues are all reducible to the cardinal virtues; and therefore, in considering each cardinal virtue, all the virtues related to it are considered, and the opposite vices.” This classification of the virtues seems anything but clear. And perhaps the weakest feature of the _Summa_ is this scarcely successful ordering, or combination, of the Aristotelian virtues with those more germane to the Christian scheme. However this may be, the author of the _Summa_ proceeds to consider in order: _fides_, and the gifts (_dona_) of _intellectus_ and _scientia_ which correspond to the virtue faith; next the opposing vices: _infidelitas_, _haeresis_, _apostasia_, _blasphemia_, and _caecitas mentis_ (spiritual blindness). Next in order come the virtue _spes_, and the corresponding gift of the Spirit, _timor_, and the opposing vices of _desperatio_ and _praesumptio_.[449] Next, _caritas_, with its _dilectio_, its _gaudium_, its _pax_, its _misericordia_, its _beneficentia_ and _eleemosyna_, and its _correctio fraterna_; then the opposite vices, _odium_, _acedia_, _invidia_, _discordia_, _contentio_, _schisma_, _bellum_, _rixa_, _seditio_, _scandalum_. Next the _donum sapientiae_, and its opposite, _stultitia_; next, _prudentia_, and its correspondent gift, _consilium_; and its connected vices, _imprudentia_, _negligentia_, and its evil semblances, _dolus_ and _fraus_.