[1][2][3][4][5][6][7][8] He authored several books, notably, The Eucharist in India a Plea for a Distinctive Liturgy for the Indian Church with a Suggested Form, The Christian approach to the Hindu, Jagadguru, Or the World Significance of Jesus Christ, and alike.
He looks been impressed by the work of Anglican missionary, who were presenting Christianity in terms of Hindu culture, especially to Western-educated in Delhi and Calcutta.
In 1907, he became a deacon, was ordained a priest in the Church of England in 1908, and then worked as a lecturer for three years preparing new candidates for ordination and overseas service in St Augustine's College, Canterbury.
[1][4][6][8] He returned to England after twenty years of missionary service between 1914 and 1934 due to conflicts within the ashram and joined Moral Rearmament, an Oxford Group Movement.
In matters of discipline and administration, the leader would act in consultation with a panchayat(court) – Over the wider area, a similar system of church government was to prevail with bishop as its head – He envisaged his ashram to follow a pattern followed by Rabindranath Tagore's ashram at Bolpur, then-Bengal – For worship, bhajans and other Indian devotional songs would be sung with local Indian musical instruments – In architecture, churches would follow the design of Hindu temples – On the walls, exemplary figures of different religious traditions would be used like Isaiah in the temple, Gautama Buddha beneath the bodh tree, Sita for wifely faithfulness, and Ruth the Moabite to signify the self-sacrificing affection.
[1][4] Upon his return to India in 1920, he garnered a small group of Indian Christians at Ahmednagar to form the initial nucleus of the ashram community called Christa Seva Sangha, The fellowship of the Servants of God and/or The Christian fellowship of Service—literally, it could be interpreted as Christ Service Society – the Society of the Servants belonging to Christ.
The Christian ashram Christa Seva Sangha was inaugurated on 11 June 1922 at St. Barnabas' Church, a SPG missionary station.
The aims of the society were bhakti devotion and study of sacred texts; and service, especially for the sick and suffering, including evangelical work.
In brief, its object was more on meditation, study of the scriptures, and the development of Indian ways for the expression of Christian life and worship, rather than on social work.
Holland at St. Paul's College, Calcutta, looped-in two more SCM friends Verrier Elwin and Fielding-Clarke from Oxford and several laymen to join Winslow in his new ashram.
[1][4]The new community members from Oxford, Cambridge, and several alike joined Christa Seva Sangha with a permanent ashram established at Pune in November 1927.
The community expanded its ashram activities from prayer, study, evangelism, and service to sick by undertaking literary and educational work in Pune.
Winslow believed that Western Imperialism was holding back the attempt to present Jesus Christ as saviour to Indians, who too often associated Christianity with the British Raj.
It is believed that Celibacy played a major role in split of the ashram, with Franciscans living in Pune calling themselves as separate Christa Prema Seva Sangha community.
The Fulfilment theology his ashram community later embodied may be traced back to the Edward Caird's, Charles Gore's, and J. N. Farquhar's influence.
According to Eric Sharpe, founding Professor of Religious studies at the University of Sydney, Winslow in his twenty years of missionary between 1914 and 1934, forged a new type of relationship among religions and acclaimed as "Catholic-minded Sadhu Sundar Singh."
In 1924, he published Jagadguru, the World-significance of Jesus Christ, And in 1926, he wrote The Indian Mystic: Some Thoughts on India's contribution to Christianity.
[1][4] During Indian national movement, having been sympathetic to the cause of Gandhi, he co-authored The Dawn of Indian Freedom with Verrier Elwin; with this book, he opposed the British government's bullying tactics of missionaries and sang the praises of Gandhi's Satyagraha campaign, and further went to depict Christ as the fulfilment of India's national aspirations.