does also.

_I answer that,_ As stated above (Q. 88, A. 10), the necessity of a
dispensation both from the law and from a vow arises from the fact
that something which is useful and morally good in itself and
considered in general, may be morally evil and hurtful in respect of
some particular emergency: and such a case comes under neither law
nor vow. Now anything morally evil or hurtful is incompatible with
the matter of an oath: for if it be morally evil it is opposed to
justice, and if it be hurtful it is contrary to judgment. Therefore
an oath likewise admits of dispensation.

Reply Obj. 1: A dispensation from an oath does not imply a permission
to do anything against the oath: for this is impossible, since the
keeping of an oath comes under a Divine precept, which does not admit
of dispensation: but it implies that what hitherto came under an oath
no longer comes under it, as not being due matter for an oath, just
as we have said with regard to vows (Q. 88, A. 10, ad 2). Now the
matter of a declaratory oath, which is about something past or
present, has already acquired a certain necessity, and has become
unchangeable, wherefore the dispensation will regard not the matter
but the act itself of the oath: so that such a dispensation would be
directly contrary to the Divine precept. On the other hand, the
matter of a promissory oath is something future, which admits of
change, so that, to wit, in certain emergencies, it may be unlawful
or hurtful, and consequently undue matter for an oath. Therefore a
promissory oath admits of dispensation, since such dispensation
regards the matter of an oath, and is not contrary to the Divine
precept about the keeping of oaths.

Reply Obj. 2: One man may promise something under oath to another in
two ways. First, when he promises something for his benefit: for
instance, if he promise to serve him, or to give him money: and from
such a promise he can be released by the person to whom he made it:
for he is understood to have already kept his promise to him when he
acts towards him according to his will. Secondly, one man promises
another something pertaining to God's honor or to the benefit of
others: for instance, if a man promise another under oath that he
will enter religion, or perform some act of kindness. In this case
the person to whom the promise is made cannot release him that made
the promise, because it was made principally not to him but to God:
unless perchance it in