el in a place is nothing else
than the various contacts of various places successively, and not at
once; because an angel cannot be in several places at one time, as
was said above (Q. 52, A. 2). Nor is it necessary for these contacts
to be continuous. Nevertheless a certain kind of continuity can be
found in such contacts. Because, as was said above (Q. 52, A. 1),
there is nothing to hinder us from assigning a divisible place to an
angel according to virtual contact; just as a divisible place is
assigned to a body by contact of magnitude. Hence as a body
successively, and not all at once, quits the place in which it was
before, and thence arises continuity in its local movement; so
likewise an angel can successively quit the divisible place in which
he was before, and so his movement will be continuous. And he can all
at once quit the whole place, and in the same instant apply himself
to the whole of another place, and thus his movement will not be
continuous.

Reply Obj. 1: This argument fails of its purpose for a twofold
reason. First of all, because Aristotle's demonstration deals with
what is indivisible according to quantity, to which responds a place
necessarily indivisible. And this cannot be said of an angel.

Secondly, because Aristotle's demonstration deals with movement which
is continuous. For if the movement were not continuous, it might be
said that a thing is moved where it is in the term _wherefrom,_ and
while it is in the term _whereto_: because the very succession of
"wheres," regarding the same thing, would be called movement: hence,
in whichever of those "wheres" the thing might be, it could be said
to be moved. But the continuity of movement prevents this; because
nothing which is continuous is in its term, as is clear, because the
line is not in the point. Therefore it is necessary for the thing
moved to be not totally in either of the terms while it is being
moved; but partly in the one, and partly in the other. Therefore,
according as the angel's movement is not continuous, Aristotle's
demonstration does not hold good. But according as the angel's
movement is held to be continuous, it can be so granted, that, while
an angel is in movement, he is partly in the term _wherefrom,_ and
partly in the term _whereto_ (yet so that such partiality be not
referred to the angel's substance, but to the place); because at the
outset of his continuous movement the angel is in the whole divisible
place from