Terence A. Townsend on Belonging, Grace, and Online Church: Christian Community in Practice

Terence A. Townsend is a Texas-based ministry leader, certified life and mental health coach, clergy mentor, licensed insurance broker and entrepreneur who blends faith, business strategy, and personal development in his work with WisdomWorx 2.0. With decades of experience as a speaker, author, consultant, and media host, he guides individuals and organizations in leadership, AI integration, financial stewardship, and spiritual growth. Townsend's journey encompasses ministry calling from youth, transformational coaching, and practical tools for entrepreneurs, pastors, and families seeking purpose and resilience. He champions transformative impact through mentorship, strategic simplicity, and faith-anchored action.

In this conversation, Scott Douglas Jacobsen asks Terence A. Townsend how "community" works theologically. Townsend cites Acts 2 as an ideal: believers share life and resources so no one lacks. Belonging, he says, is anchored in hospitality, grace, and the New Testament duty to love, not denominational dogma. A church should model understanding, shared roles, and leaders who teach well and show vulnerability. He flags common failures: shallow study, culture-driven politicization, and prideful "kingdoms" built around pastors. Reconciliation is the default. Online church, he adds, can re-knit scattered people through intentional digital outreach, without watering down doctrine or local accountability.

Scott Douglas Jacobsen: Let us start very straight forward. What is "community," theologically?

Terence A. Townsend: Theologically, when we talk about community, we are speaking of a place where people come together and commune, having like-mindedness in their mentality, motivation, environment, and expectations of one another. One of the big things we look at when we examine community theologically is the book of Acts, chapter two—especially verses 42-47—which describe how the first Christian community in Jerusalem came together and shared life. The passage states that the believers had "all things in common," meaning that resources were shared so that no one among them lacked what they needed. That is what the scripture says. They had everything in common in that no one was left without support or care. That is not to say that people did not have different items, homes, or personal possessions, but their mindset was making sure that no one went without. When we look at that scripture, it describes community. Theologically, we understand that this is what community, at its ideal, looks like.

Jacobsen: Where do you place the ethics of belonging? Is it in practice, such as baptism or confession, or is it in hospitality and mutual obligation? Where does this ethic of belonging sit within a church community?

Townsend: The biggest thing that you have to consider regarding belonging is understanding the values of the community and, unfortunately, the dogma that is promoted within the community. There are church communities—Christian communities—that are genuinely effective at helping people feel they are part of the community. In those settings, people do not feel isolated from the processes or systems within that community. Everyone has some level of access to one another, and although not everyone necessarily knows their specific role, everyone plays some role in helping that community remain stable and well-maintained. The issue arises when we allow denominational dogmas—things we place at a higher value or priority than the core teachings of Christ—to overshadow what is central in the New Testament, such as the command to love one another (for example, in John 13:34–35 and Romans 13:8). The ethic of love, of owing one another love, is presented in the Christian scriptures as more fundamental than secondary rules or traditions. That becomes the problem when we are strictly talking about groups whose core is theological but whose practice is shaped more by institutional or denominational rules than by that central ethic of love. You also have to understand the issues that society introduces: stress, competition, economic pressure, and the need to make a living. Those factors influence people's participation—whether they want to remain part of the community or step out or away from it. Within a community, belonging should come with the understanding that not everyone is joyful or strongly connected at all times. Understanding this helps us nurture one another through times of hardship, loss, or burdens, whether financial or emotional. Those kinds of struggles, in a Christian theological framework, ought to be held and supported under the covering of love from community members.

Jacobsen: What should a Christian community promise its members? It is a community or communion of people under pastoral shepherding or guidance, with implicit promises. What are reasonable expectations, and what are unreasonable expectations, of the promises of a community like that?

Townsend: Reasonable expectations begin with understanding that all of us have struggles or issues at times. That is the biggest thing we have to understand: perfection is not something any of us walks into. According to scripture, we are constantly striving for perfection, which means it is a lifelong journey to approach anything that resembles perfection. In fact, the Bible goes as far as to say that our best is "as filthy rags," meaning none of us can achieve a perfectly righteous life. It requires us to walk with understanding. I used to work for a company where, on the first day of training, the first principle we were taught was to seek understanding before anything else. Scripture echoes this: "with all your getting, get understanding." (Proverbs 4:7; 16:16) We have to understand one another, understand circumstances, and understand what people are going through. From the pastor on down, the leader should establish that pattern: understanding who people are, understanding situations, understanding what people experience, and recognizing that everyone will not be at the same place at the same time.

As far as promises, each member of the community has to play their part and establish not only what they believe a community should be and what their expectations are, but also respond to the standard the leader sets. The leader must show that being part of the community is beneficial. That means leading by example, leading through hardship and heartbreak, teaching where possible, and showing vulnerability in areas of weakness. It is acceptable to connect with others, ask for prayer, ask for help, and ask for guidance. Scripture instructs us that among a multitude of counsellors, there is wisdom. (Proverbs 11:14; 15:22) There are opportunities for us to contribute to the community's growth and well-being. Members need to feel they are part of what is happening, part of the forward movement and the growth, contributing without feeling as though there is a taskmaster over them. That is a significant part of understanding what true community looks like.

Jacobsen: What practices are the glue to a church community? Because it is the gospel, you will have people from a wide range of political positions, classes, races, ages, immigration statuses, and backgrounds. How does that play out in real time, and what keeps the community together?

Townsend: The thing that keeps the community together—returning to what I have said—is understanding. Knowing that everyone comes from a different background means recognizing that no one has the same upbringing or thought patterns as you do. You also have to allow grace. Grace has to be part of the community. You allow grace so that someone can come to understand who you are, and so that you can understand who they are. Many communities fail because of a lack of trust among their members. In a diverse community—or specifically a church community—people may have experienced hardship, trauma, or victimization; others may have been raised in environments where belief in God was discouraged; others may come from cultures focused primarily on the pursuit of money without recognizing a deeper purpose. All of these perspectives require grace when they come together. Someone new may say, "I have never been here; I do not understand what is happening; I do not know how you function." Our response must be: let us show grace and allow people the opportunity to grow with us. That is where we must be to see the truth of what God desires—His investment in us—because each one of us has something to give. I believe that before you were formed in your mother's womb, God had a plan for your life. It is up to us to bring forth what has been placed in us, to ensure that life not only matters but fulfills its purpose. The design for which we were created is meant to be lived out. Part of that calling includes God's expectation that, in the same way we have received grace, we extend it to others.

Jacobsen: In pastors and church leaders, what are standard modes of failure that you see?

Townsend: For the most part, ministry leaders put in the sweat equity, working through the lack of resources, lack of people capital, and some on the verge of burnout. Rally support around these leaders. Applause goes to those leaders on the frontline. But, when it comes to pastors and some standard modes of failure, there are a few. One significant issue is a lack of knowledge. Scripture teaches, "Study to show yourself approved unto God, a worker who does not need to be ashamed, rightly dividing the word of truth," (2 Timothy 2:15), meaning presenting the gospel accurately without adding or removing anything. You have to know it first. A lack of knowledge prevents pastors from giving the whole message of the gospel and the full scope of what God is aligning our lives with. Another issue is culture. Many pastors have felt pressured to align their message with cultural needs to help people rise out of misfortunes in their communities. In doing so, they are not always focused on presenting the word itself, but are drawn to respond to ongoing or systemic injustices. They can become more focused on immediate social challenges than on their first calling. That puts a heavier strain on the pastor's work than ministry ideally involves. Often, the pastor becomes more political than spiritual, more focused on social struggle than on the things of God. That distraction can cause us to react out of frustration, whereas Christ calls us to forgiveness—"forgive them, for they know not what they do." (Luke 23:34) That tendency is part of our humanness: we rush to put out fires without realizing they may be controlled burns. Another significant failure is what I call the pride trap—when a pastor builds a kingdom around themselves and believes that is the goal. I do not need to say much about this: anyone exhibiting narcissistic behaviour, whether in the pulpit or in political power—a president, a prime minister—needs support and needs to work on themselves. They are often difficult people to deal with.

Jacobsen: Fractures and ruptures happen in the community, whether between personalities or within the community as a whole. When is reconciliation appropriate? When is it relevant to say goodbye to a particular person?

Townsend: Reconciliation is always appropriate. Scripture instructs that if you have an issue with a brother, first present your gift at the altar, then go to that brother and address the matter. Try to make it right. Try to work it out; if you cannot, bring someone else to help. The keyword in the community is unity. It is not a community unless there is unity. Jesus demonstrated this when He said, "The Father and I are one," and later prayed that we would be one as He and the Father are one. He was speaking of the unity that should exist among us as brothers and sisters. Reconciliation, connection, reconnection, and offering forgiveness have to be active practices. People have been hurt because they were exiled from the community. Scripture gives examples where individuals were separated because they were destructive and had no intention of changing. That judgment is not necessarily ours to make. We are to pray for one another and encourage one another. Our most powerful tool is prayer—that is what we direct Godward. What we direct toward one another is love, and forgiveness is part of that love. We must open and exercise that part of our daily life.

Jacobsen: What does online church do well, or what does it offer to those who have not considered it?

Townsend: Online church reconnects people. After the pandemic, some churches closed, but some pastors showed resilience by connecting with people online who once attended in person and are now scattered in different places. Community looks different today than it did forty years ago. When I was a child, there was no internet, and cell phones were not widely accessible. We went to summer camp, Sunday school every week, and youth meetings every Saturday. Today, with technology, a person's community is in their hand; they never have to feel alone. The church's opportunity is to deliver the right message and reach people where they are. Engage on TikTok, Instagram, Rumble, and other platforms, and let people know: we are here, we love you, reach out to us, we want to pray with you and connect with you. We can send information, resources, and invitations—"we have a Bible study at 2 a.m.—join us.", many are awake anyway. In my book Sharpening Your Sword, I implore pastor and leaders to embrace the digital era and bridges connecting the tech gaps. Host online live Q & A’s, open an online community, build online courses, set in-person meet-ups for fellowship and outreach, find ways to connect and relay your cause through photos and videos. We are dealing with a generation whose sense of self is often dictated by others, shaped by whether their posts receive likes. Their sense of identity is challenged or diminished by what they see online.

Reaching people where they are allows us to say: you matter; your life's purposes are bigger than what you see. Much of what consumes attention online is vanity. Scripture, especially Ecclesiastes, reminds us that life is full of vanities. Yet we have the opportunity to live life to the fullest. The church can draw on the wisdom of Ecclesiastes, Proverbs, and other texts and learn to use digital algorithms for good. Instead of frustration, believing that platforms favour certain content, understand what they prioritize, operate within those parameters, and make it work. Strategy is necessary; others use it, and we can as well. We must overcome fear and the learning curve, dive in, and bring change. Do not change your message—bring change to the online space. Please recognize that this is a community we are called to connect with.

Jacobsen: Thank you very much for your time today. I appreciate it.

Scott Douglas Jacobsen is the publisher of In-Sight Publishing (ISBN: 978-1-0692343) and Editor-in-Chief of In-Sight: Interviews (ISSN: 2369-6885). He writes for The Good Men Project, International Policy Digest (ISSN: 2332–9416), The Humanist (Print: ISSN 0018-7399; Online: ISSN 2163-3576), Basic Income Earth Network (UK Registered Charity 1177066), A Further Inquiry, and other media. He is a member in good standing of numerous media organizations.