always good. Therefore
the validity of a sacrament requires of necessity a good intention in
the minister.

Obj. 2: Further, a perverse intention seems worse than a playful one.
But a playful intention destroys a sacrament: for instance, if
someone were to baptize anybody not seriously but in fun. Much more,
therefore, does a perverse intention destroy a sacrament: for
instance, if somebody were to baptize a man in order to kill him
afterwards.

Obj. 3: Further, a perverse intention vitiates the whole work,
according to Luke 11:34: "If thy eye be evil, thy" whole "body will
be darksome." But the sacraments of Christ cannot be contaminated by
evil men; as Augustine says against Petilian (Cont. Litt. Petil ii).
Therefore it seems that, if the minister's intention is perverse, the
sacrament is invalid.

_On the contrary,_ A perverse intention belongs to the wickedness of
the minister. But the wickedness of the minister does not annul the
sacrament: neither, therefore, does his perverse intention.

_I answer that,_ The minister's intention may be perverted in two
ways. First in regard to the sacrament: for instance, when a man does
not intend to confer a sacrament, but to make a mockery of it. Such a
perverse intention takes away the truth of the sacrament, especially
if it be manifested outwardly.

Secondly, the minister's intention may be perverted as to something
that follows the sacrament: for instance, a priest may intend to
baptize a woman so as to be able to abuse her; or to consecrate the
Body of Christ, so as to use it for sorcery. And because that which
comes first does not depend on that which follows, consequently such
a perverse intention does not annul the sacrament; but the minister
himself sins grievously in having such an intention.

Reply Obj. 1: The Church has a good intention both as to the validity
of the sacrament and as to the use thereof: but it is the former
intention that perfects the sacrament, while the latter conduces to
the meritorious effect. Consequently, the minister who conforms his
intention to the Church as to the former rectitude, but not as to the
latter, perfects the sacrament indeed, but gains no merit for himself.

Reply Obj. 2: The intention of mimicry or fun excludes the first kind
of right intention, necessary for the validity of a sacrament.
Consequently, there is no comparison.

Reply Obj. 3: A perverse intention perverts the action of the one who
has such an intentio