In psychology, the dangers of reductionism, where complex mental life is narrowed to isolated variables like neurotransmitters, stimulus–response links, or single causal mechanisms, have been repeatedly highlighted as leading to oversimplified and potentially misleading understandings of human behaviour that neglect context, culture, and the richness of subjective experience; critics note that such approaches risk ethical oversights and loss of ecological validity when, for example, depression is reduced “merely” to serotonin deficits or conditioning histories, ignoring personal narratives, social environments, and cultural influences that shape wellbeing. Pioneering thinkers from Kurt Lewin, who argued in the mid-20th century for considering behaviour as a function of the total situation rather than isolated elements (Lewin, 1946), to humanistic psychologists like Carl Rogers and Abraham Maslow in the 1950s and 1960s championed more holistic, person-centred perspectives that foreground human potential, subjective meaning, and growth, laying groundwork later echoed in positive and holistic psychology (Rogers, 1959; Maslow, 1968). Expansionist, holistic, and systems-oriented approaches (e.g., person-centred systems theory developed to integrate multiple levels of analysis) emphasise the interconnectedness of biological, psychological, social, and cultural dimensions, fostering richer models for understanding resilience, wellbeing, and societal health that can inform more compassionate practice and inclusive policy. One of the greatest antidotes to reductionism will always be the possession of a comprehensive model. Christian Psychology offers a conceptual framework of sufficient breadth to always encourage consideration of the ‘bigger picture’.