It is plain that Schleiermacher's views concerning the Trinity were defective. He despatches it thus: "The church doctrine of the Trinity demands that we should think each of the three persons equal to the Divine Being, and _vice versa_; and each of the three persons equal to the others. We are unable to do either the one or the other, but can only conceive the persons in a gradation; and in like manner the unity of the substance either less than the persons, or the contrary." He discourses eloquently of the Spirit; but, after all, he teaches that the Holy Ghost is only the common spirit of the Christian church as a corporate body striving after unity. The term "common spirit," which he employs, he understands to be the same that is used in worldly polity; that is, the common tendency in all, who form one moral person, toward the welfare of the whole. This beneficial sentiment is, in each, the peculiar love to every individual. The Holy Ghost is the union of the Divine Being with human nature, in the form of the common spirit animating the corporate life of the faithful. Schleiermacher did not reject miracles altogether as historical facts, but cast doubt upon their character by holding that, if they did occur, it was only in conformity with a higher nature of which we know nothing. His opinion concerning the doctrine of angels was not orthodox; for he rejected the existence of the devil, and the supposition of the fall of angels from heaven. Some of the most important events in connection with Christ were discarded by him as unnecessary to saving faith, namely, the miraculous conception, the resurrection, ascension, and return of Christ to judgment. In his opinion sin was hurtfulness, not guilt.