al injury on him: hence derision is a special kind of sin.
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SECOND ARTICLE [II-II, Q. 75, Art. 2]

Whether Derision Can Be a Mortal Sin?

Objection 1: It would seem that derision cannot be a mortal sin.
Every mortal sin is contrary to charity. But derision does not seem
contrary to charity, for sometimes it takes place in jest among
friends, wherefore it is known as "making fun." Therefore derision
cannot be a mortal sin.

Obj. 2: Further, the greatest derision would appear to be that which
is done as an injury to God. But derision is not always a mortal sin
when it tends to the injury of God: else it would be a mortal sin to
relapse into a venial sin of which one has repented. For Isidore says
(De Sum. Bon. ii, 16) that "he who continues to do what he has
repented of, is a derider and not a penitent." It would likewise
follow that all hypocrisy is a mortal sin, because, according to
Gregory (Moral. xxxi, 15) "the ostrich signifies the hypocrite, who
derides the horse, i.e. the just man, and his rider, i.e. God."
Therefore derision is not a mortal sin.

Obj. 3: Further, reviling and backbiting seem to be graver sins than
derision, because it is more to do a thing seriously than in jest.
But not all backbiting or reviling is a mortal sin. Much less
therefore is derision a mortal sin.

_On the contrary,_ It is written (Prov. 3:34): "He derideth [Vulg.:
'shall scorn'] the scorners." But God's derision is eternal
punishment for mortal sin, as appears from the words of Ps. 2:4, "He
that dwelleth in heaven shall laugh at them." Therefore derision is a
mortal sin.

_I answer that,_ The object of derision is always some evil or
defect. Now when an evil is great, it is taken, not in jest, but
seriously: consequently if it is taken in jest or turned to ridicule
(whence the terms 'derision' and 'jesting'), this is because it is
considered to be slight. Now an evil may be considered to be slight
in two ways: first, in itself, secondly, in relation to the person.
When anyone makes game or fun of another's evil or defect, because it
is a slight evil in itself, this is a venial sin by reason of its
genus. On the other hand this defect may be considered as a slight
evil in relation to the person, just as we are wont to think little
of the defects of children and imbeciles: and then to make game or
fun of a person, is to scorn him altogether, and to think him so
despicable that his misfortune troubles u