ackbiting deprives him, is most necessary to him that he may be
fitted for friendship. Therefore tale-bearing is a greater sin than
backbiting or even reviling, because a friend is better than honor,
and to be loved is better than to be honored, according to the
Philosopher (Ethic. viii).

Reply Obj. 1: The species and gravity of a sin depend on the end
rather than on the material object, wherefore, by reason of its end,
tale-bearing is worse than backbiting, although sometimes the
backbiter says worse things.

Reply Obj. 2: A good name is a disposition for friendship, and a bad
name is a disposition for enmity. But a disposition falls short of
the thing for which it disposes. Hence to do anything that leads to a
disposition for enmity is a less grievous sin than to do what
conduces directly to enmity.

Reply Obj. 3: He that backbites his brother, seems to detract the
law, in so far as he despises the precept of love for one's neighbor:
while he that strives to sever friendship seems to act more directly
against this precept. Hence the latter sin is more specially against
God, because "God is charity" (1 John 4:16), and for this reason it
is written (Prov. 6:16): "Six things there are, which the Lord
hateth, and the seventh His soul detesteth," and the seventh is "he
(Prov. 6:19) that soweth discord among brethren."
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QUESTION 75

OF DERISION
[*Or mockery]
(In Two Articles)

We must now speak of derision, under which head there are two points
of inquiry:

(1) Whether derision is a special sin distinct from the other sins
whereby one's neighbor is injured by words?

(2) Whether derision is a mortal sin?
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FIRST ARTICLE [II-II, Q. 75, Art. 1]

Whether Derision Is a Special Sin Distinct from Those Already
Mentioned?

Objection 1: It would seem that derision is not a special sin
distinct from those mentioned above. For laughing to scorn is
apparently the same as derision. But laughing to scorn pertains to
reviling. Therefore derision would seem not to differ from reviling.

Obj. 2: Further, no man is derided except for something reprehensible
which puts him to shame. Now such are sins; and if they be imputed to
a person publicly, it is a case of reviling, if privately, it amounts
to backbiting or tale-bearing. Therefore derision is not distinct
from the foregoing vices.

Obj. 3: Further, sins of this kind are distinguished by the injury
they inflict on one'