cluded some condition, for instance, "provided
he give his consent" or some such like condition.

Reply Obj. 3: Sometimes that which is made the matter of a promissory
oath is manifestly opposed to justice, either because it is a sin, as
when a man swears to commit a murder, or because it is an obstacle to
a greater good, as when a man swears not to enter religion: and such
an oath requires no dispensation. But in the former case a man is
bound not to keep such an oath, while in the latter it is lawful for
him to keep or not to keep the oath, as stated above (A. 7, ad 2).
Sometimes what is promised on oath is doubtfully right or wrong,
useful or harmful, either in itself or under the circumstance. In
this case any bishop can dispense. Sometimes, however, that which is
promised under oath is manifestly lawful and beneficial. An oath of
this kind seemingly admits not of dispensation but of commutation,
when there occurs something better to be done for the common good, in
which case the matter would seem to belong chiefly to the power of
the Pope, who has charge over the whole Church; and even of absolute
relaxation, for this too belongs in general to the Pope in all
matters regarding the administration of things ecclesiastical. Thus
it is competent to any man to cancel an oath made by one of his
subjects in matters that come under his authority: for instance, a
father may annul his daughter's oath, and a husband his wife's (Num.
30:6, seqq.), as stated above with regard to vows (Q. 88, AA. 8, 9).
_______________________

TENTH ARTICLE [II-II, Q. 89, Art. 10]

Whether an Oath Is Voided by a Condition of Person or Time?

Objection 1: It would seem that an oath is not voided by a condition
of person or time. An oath, according to the Apostle (Heb. 6:16), is
employed for the purpose of confirmation. Now it is competent to
anyone to confirm his assertion, and at any time. Therefore it would
seem that an oath is not voided by a condition of person or time.

Obj. 2: Further, to swear by God is more than to swear by the
Gospels: wherefore Chrysostom [*Hom. xliv in the Opus Imperfectum
falsely ascribed to St. John Chrysostom] says: "If there is a reason
for swearing, it seems a small thing to swear by God, but a great
thing to swear by the Gospels. To those who think thus, it must be
said: Nonsense! the Scriptures were made for God's sake, not God for
the sake of the Scriptures." Now men of all conditions and at all
times ar