nown to another.
Therefore if the minister's intention were required for the validity
of a sacrament, he who approaches a sacrament could not know whether
he has received the sacrament. Consequently he could have no
certainty in regard to salvation; the more that some sacraments are
necessary for salvation, as we shall state further on (Q. 65, A. 4).

Obj. 3: Further, a man's intention cannot bear on that to which he
does not attend. But sometimes ministers of sacraments do not attend
to what they say or do, through thinking of something else. Therefore
in this respect the sacrament would be invalid through want of
intention.

_On the contrary,_ What is unintentional happens by chance. But this
cannot be said of the sacramental operation. Therefore the sacraments
require the intention of the minister.

_I answer that,_ When a thing is indifferent to many uses, it must
needs be determined to one, if that one has to be effected. Now those
things which are done in the sacraments, can be done with various
intent; for instance, washing with water, which is done in baptism,
may be ordained to bodily cleanliness, to the health of the body, to
amusement, and many other similar things. Consequently, it needs to
be determined to one purpose, i.e. the sacramental effect, by the
intention of him who washes. And this intention is expressed by the
words which are pronounced in the sacraments; for instance the words,
"I baptize thee in the name of the Father," etc.

Reply Obj. 1: An inanimate instrument has no intention regarding the
effect; but instead of the intention there is the motion whereby it
is moved by the principal agent. But an animate instrument, such as a
minister, is not only moved, but in a sense moves itself, in so far
as by his will he moves his bodily members to act. Consequently, his
intention is required, whereby he subjects himself to the principal
agent; that is, it is necessary that he intend to do that which
Christ and the Church do.

Reply Obj. 2: On this point there are two opinions. For some hold
that the mental intention of the minister is necessary; in the
absence of which the sacrament is invalid: and that this defect in
the case of children who have not the intention of approaching the
sacrament, is made good by Christ, Who baptizes inwardly: whereas in
adults, who have that intention, this defect is made good by their
faith and devotion.

This might be true enough of the ultimate effect, i.e. j