It is necessary first explicitly to explore the general relationship between religion and psychology—despite the fact that they obviously have much in common and deal with similar kinds of human phenomena—before some of the more particularized aspects of their specific subrelationships can be profitably considered. In fact, at one time, not so long ago, they were very closely allied— in fact, were part of the same discipline rather than alienated and perceived as polar opposites, in much the same way as religion and science. More importantly, religion and psychology were similar phenomenologically in that both disciplines were primarily concerned with the immaterial content and processes of the human mind (in contrast to the material phenomenology of the physical and biological sciences) which, together with the human spirit, reflect in man the image and likeness of God, his creator. (The German concept Geist combines the meanings of both mind and spirit; there is no comparable word in English.) The brief historical section that follows below analyzes the relationship between religion and psychology in such formal terms as scientific method, the philosophy of science, and the logic of classification. The remainder of this paper, however, will eschew the comparative, analytical, historical, ideological, and theoretical analysis of this relationship between psychology and religion in favor of a more practical, operational, and functional approach that considers how religion can enhance and contribute to the theory and practice of psychology, and vice versa.