Within the depth-psychology corpus, the faith community functions as far more than an administrative unit of organized religion; it operates as a living psychosocial matrix in which identity, belonging, healing, and transformation are constituted collectively. Pargament establishes the congregational setting as an orienting system that supplies members with social support, self-definition, and the relational intimacy many fail to find elsewhere, documenting empirically how religious group membership mediates coping, resilience, and recovery. Grim and colleagues extend this analysis into the domain of substance abuse, arguing that faith communities mobilize resources—moral, social, and economic—with an efficiency no secular institution can replicate at scale. Turner’s concept of communitas offers the structural counterpoint: the faith community is not merely a warm refuge but also the crucible of liminality, the threshold space where hierarchies dissolve and a deeper, unmediated belonging becomes possible. Kurtz and Ketcham locate this communal belonging at the heart of spirituality itself, insisting that story-sharing within a community is the very mechanism by which the self is re-membered out of fragmentation. A productive tension runs through the corpus between the institutional faith community—with its rules, identities, and risk of exclusion—and the more fluid, anti-structural communitas that periodically breaks through it. This tension, largely unexplored by mainstream psychology, is where depth-psychological analysis finds its most fertile ground.