While working at YMCA, he strived to enable the association to widen its appeal to students through lectures, through personal friendships, and through production of whole new body of literature of the highest grade that India had ever known before.

In his famous publication The Crown of Hinduism, he aspired to present Christ, rather than an organizational structure or intellectual system to India.

[2]His work An Outline of the Religious Literature of India published in 1920, clearly demonstrates his excellent linguistic skills in both Bengali and Sanskrit languages.

The idea of "Christ the fulfiller" was made familiar to the minds of South Indians of Madras Presidency long before Farquhar's The Crown of Hinduism published in 1913.

[3] According to Eric J. Sharpe, professor of Religious studies at University of Sydney; author of books like "Not To Destroy, But To Fulfil:the contribution of J.N.

With an intention of developing satisfactory relationship between Hinduism and Christianity, rather than of mere exclusion, he gradually worked out his idea of "I came not to destroy but to fulfill.

[4] According to Farquher, though, "Fulfilment" dictated sympathy and reverence as the only "way of wisdom" for the missionary to the Hindu, it indirectly spelt ultimate extinction for all non-Christian religions.

[9] Eric Sharpe has remarked that Farquhar was "more than any other individual responsible for bringing about a decisive change in the thinking of Christians over against the phenomena of other faiths."

[sic][3][5] Farquhar's Fulfillment School has also been discussed, with praise and / or censor, by many writers on philosophy or theology of religion, including Gavin D'Costa, Jacques Dupuis, John Hick, David Marshall, Ivan Satyavrata, James Sharpe, and James Thrower: Satyavrata and Sharpe provide extended analyses.