Franz Joseph Gall’s phrenology, first articulated in lectures around 1796 and systematised in his monumental Anatomie et physiologie du système nerveux en général, et du cerveau en particulier (1809–1819), proposed that discrete mental faculties (such as benevolence, combativeness, or acquisitiveness) were localized in specific brain “organs” whose development could be read from bumps on the skull, a thesis enthusiastically popularised by his collaborator Johann Gaspar Spurzheim (who coined the term “phrenology” in 1815) and later popular writers like George Combe (1828), yet decisively undermined by experimental neurophysiology, notably Marie-Jean-Pierre Flourens’s lesion studies (1824) showing distributed brain functions. Although now rightly debunked as empirically unsupported, phrenology remains historically important for stimulating public interest in brain–behaviour relationships and for pushing early localisation debates that would mature into modern neuroscience, even as it also exemplifies the perils of overconfident inference from scant data and social bias masquerading as science. From a Christian perspective, phrenology’s reduction of moral and spiritual life to cranial geography conflicts with the Biblical affirmation of the imago Dei, that human worth and vocation are grounded in God’s image rather than anatomy (Genesis 1:27), and with Scripture’s insistence that character and judgment are discerned by God beyond outward measures (1 Samuel 16:7), that the “heart” (the moral-spiritual centre) must be guarded (Proverbs 4:23), and that human knowledge is partial and demands humility (1 Corinthians 13:9) alongside careful testing of claims (1 Thessalonians 5:21). The enduring lesson is thus twofold: intellectually, to prize rigorous evidence and resist seductive but unfounded theories, and spiritually, to remember that persons are more than mechanisms, called to truth, charity, and humility when science ventures beyond its warrant.