Both his conflict with the Presbyterians and his desire for a united church led him to organize the Christian Association of Washington.

This organization's main purpose was promoting "simple evangelical christianity, free from all mixture of human opinions and inventions of men.

While this did not occur immediately, the Association did lead directly to the Restoration movement and the formation of the Disciples of Christ, who have been a continuing force for reformation and ecumenism.

The founders' vision was that a grassroots movement would spring up and spread from the Eastern states to the vast expanses of the Western frontier, ushering in a brand new age for the church.

[2]: 108  Since their experiment failed to produce the desired results, Thomas Campbell (along with his more influential son Alexander) felt that they needed to become an independent church for their dreams to be realized.

The document is written in the style of early 19th century American religious literature, making it difficult for many to read.

"[3] It is clear that Thomas Campbell, as well as the founders of the Christian Association, believed that scripture revealed one divinely inspired truth from which the early church could be recreated.

Dearly Beloved Brethren, That it is the grand design and native tendency of our holy religion to reconcile and unite men to God, and to each other, in truth and love, to the glory of God, and their own present and eternal good, will not, we presume, be denied, by and of the subjects of Christianity.

Continuing with this theme of uniting "men to God, and to each other, in truth and love," he argues that a divided church is hardly a proclamation of the gospel.

"Campbell discourses on ecclesial schism as outright sin, and presupposes that the urgent summons to Christian unity is not his own but belongs to the whole church.

"[3]: 19  In a metaphorical way, the Western frontier of the 19th century was a new Promised Land where they would take the banners of union in truth to victory.

nothing ought to be inculcated upon Christians as articles of faith; nor required of them as terms of communion; but what is expressly taught and enjoined upon them, in the Word of God.4.

[no] human authority [has] power to impose new commands or ordinances upon the church, which our Lord Jesus Christ has not enjoined.

As to creeds and confessions, although we may appear to our brethren to oppose them, yet this is to be understood only in so far as they oppose the unity of the Church, by containing sentiments not expressly revealed in the word of God; or, by the way of using them, become the instruments of a human or implicit faith, or oppress the weak of God's heritage.

Despite this single distinct and clear truth, generations of Christians have often disagreed with how to apply different portions of scripture.

Rather than acknowledging that scripture is sometimes ambiguous and difficult to understand, he framed his response in the language of Romans 14, the weak and the strong believer.

It is his belief that further exposure to scripture, as well as greater discussion with the saints, will reveal God's clear truth.

Thomas Campbell ends the Appendix with this statement revealing his character and humility: "Thus, upon the whole, have we briefly attempted to point out those evils, and to prevent those mistakes which we earnestly desire to see obviated for the general peace, welfare, and prosperity of the Church of God.

Our dear brethren, giving credit to our sincere and well-meant intention, will charitably excuse the imperfections of our humble performance, and by the assistance of their better judgment correct those mistakes, and supply those deficiencies which in a first attempt of this nature may have escaped our notice"[3]: 52 Thomas Campbell was highly educated for a preacher of the 18th century.

[8]: 230  As such, Thomas Campbell employed a highly developed rhetoric in the Declaration and Address clearly influenced by Common Sense Hermeneutics (as discussed below).

He frequently alludes to the strong and the weak and opens the Declaration with an allusion to the individual judgment inherent in humanity (Rom.

Campbell uses a rhetoric that states this as fact, and then employs a technique that encourages the ministers to take part in what God has already ordained.

Have not greater efforts been made, and more done, for the promulgation of the Gospel among the nations, since the commencement of the French Revolution, than had been for many centuries prior to that event?

And have not the Churches, both in Europe and America, since that period, discovered a more than usual concern for the removal of contentions, for the healing of divisions...?

Should we not, then, be excited by these considerations to concur with all our might, to help forward this good work;[3]: 8 Thomas Campbell was heavily influenced by the teachings of John Locke (specifically Locke's Essay Concerning Human Understanding) and common sense philosophy.

This "common sense hermeneutic," one that allowed for individuals to approach and understand scripture directly, meshed well with the ideals of the American frontier.

[11]: 231  It was also combined with the rationalism of the Enlightenment, namely that reason was the epitome of the philosophical endeavor and that scholars can systematically figure out the mysteries of the world.