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Issue Analysis: Human cloning

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April 24, 2014

For the first time, scientists have cloned cells from two adults to create human embryos. This technical breakthrough follows similar research last year, which created cloned embryos from infant and fetal cells. Here is what every Christian should know about human cloning: 

What is cloning?

Cloning is a form of reproduction in which offspring result not from the chance union of egg and sperm (sexual reproduction) but from the deliberate replication of the genetic makeup of another single individual (asexual reproduction). Human cloning, therefore, is the asexual production of a new human organism that is, at all stages of development, genetically virtually identical to a currently existing or previously existing human being.

How does therapeutic cloning differ from reproductive cloning?

The use of the term 'therapeutic' and 'reproductive in reference to cloning is misleading. All cloning produces a human embryo and is therefore reproductive in nature. The more accurate phrasing is 'cloning-to-produce-children' and 'cloning-for-research' to make a distinction between cloning that results in the creation of an embryo for subsequent destruction and one that is created in order to continue the normal process of human development.

What is the process of human cloning?

Cloning is achieved by a technique referred to as somatic cell nuclear transfer (SCNT). The process involves introducing the nuclear material of a human somatic cell (donor) into an oocyte (egg cell) whose own nucleus has been removed or inactivated, and then stimulating this new entity to begin dividing and growing, yielding a cloned human embryo.

Does cloning produce an exact genetic replica of the donor?

No. All human cells, including eggs and sperm, contain small, energy-producing organelles called mitochondria. Mitochondria contain a small piece of DNA that specifies the genetic instructions for making several essential mitochondrial proteins. SCNT transfers the nucleus into the oocyte, which contains mitochondrial DNA of the egg donor. Just as in sexual reproduction, the embryo produced by cloning contains genetic material from two different individuals.

How do the harvested cells from a cloned embryo differ from those produced by sexual reproduction or in-vitro fertilization?

Due to missing, but crucial interactions between the sperm and egg, genetic reprogramming errors’ are inherent to cloning. This leads to random, widespread genetic ‘imprinting’ and epigenetic defects that are both known causes of cancer. In addition to the epigenetic defects, cells derived from cloning that are injected back into the donor are rejected because of epigenetic mis-expression, genetic differences due to mitochondrial DNA, and the incompatibility of cells too immature in development to interact with adult tissue environments. This is the major stumbling block for using material from cloned embryos for the treatment of diseases.

What are the ethical problems concerning human cloning?

The primary moral objection to cloning-for-research is the same as for all embryo-destructive research—it creates human life solely for the purpose of destroying it; using a human embryo merely as a means to an end (e.g., "spare parts").

The objection to cloning-to-produce children are similar in that it poses a threat to the life of the child, and potentially to the birth mother. Even if the process could be made safe, though, it has the potential to alter the "DNA ecosystem" in ways that are un-predictable and thus potentially injurious to human and non-human life. For these reasons, Christians should continue to oppose all forms of human cloning as unethical and unnecessary.

Isn’t concern about the moral status of the embryo based on religious premises? Why should someone who doesn’t agree with that position reject cloning?

While it is true that many people oppose the cloning of human embryos for religious and ethical reasons, the issue is not divided along the typical left/right political spectrum. Even pro-choice advocates and others who hold liberal and progressive political views find sufficient ethical concerns for opposing the procedure.

The progressive International Center for Technology Assessment, for example, highlights the concerns that cloning will lead to the exploitation of women:

In recent testimony, one researcher stated that stem cells might be able to provide up to 1.7 million therapies per year. This would require a minimum of 5-8 million human eggs per year — assuming a very optimistically high success rate of 1 stem cell culture out of 3-5 clonal embryos. Where will researchers get these millions of eggs? From women in this country or abroad, and it is highly likely that many of these women will have to become repeat donors. Egg donation can have significant health impacts on women. Of particular concern are (1) the super-ovulating drugs that women are given in order to provide the eggs for embryo cloning, (2) numerous hormone treatments given to ease egg extraction, and (3) the extraction process itself. Risks to women from egg donation include a potential link to ovarian cysts and cancers, severe pelvic pain, rupture of the ovaries, bleeding into the abdominal cavity, acute respiratory distress, pulmonary embolism, and possible negative effects on future fertility. Most women who are lured into this process are economically disenfranchised and perform this operation because they are in financial need and seek payment for their eggs.

Doesn't a ban on therapeutic cloning remove a promising venue for biomedical research?

Currently, the primary justification for therapeutic cloning is as a means of harvesting embryonic stem cells. Any therapies that would result from the technique would likely come from that use. Cloning, however, not only compounds the ethical concerns of embryonic stem cell (ESC) research but also adds a significant number of other moral problems. This Machiavellian approach would be difficult to justify even if ESC research were to lead to miraculous cures.

But ESC research has proven to be a failure. There are more than 70 conditions currently being treated with adult stem cells, and zero with embryonic stem cells. Despite the media hype of the early 2000s, embryonic stem cell research has proven to be useless at treating medical conditions. When tested on animals, embryonic stem cells turned into tumors. As biological engineer James Sherley once explained, “Figuring out how to use human embryonic stem cells directly by transplantation into patients is tantamount to solving the cancer problem.”

When time and money are limited it's both irrational and immoral to divert funding and attention from promising areas of research to ones that have absolutely no evidence of producing results.

Additional Resources

Note: Referrals to other organizations should not be construed as endorsements of all of the activities or resources of those organizations.

Article 12: The Future of AI

We affirm that AI will continue to be developed in ways that we cannot currently imagine or understand, including AI that will far surpass many human abilities. God alone has the power to create life, and no future advancements in AI will usurp Him as the Creator of life. The church has a unique role in proclaiming human dignity for all and calling for the humane use of AI in all aspects of society.

We deny that AI will make us more or less human, or that AI will ever obtain a coequal level of worth, dignity, or value to image-bearers. Future advancements in AI will not ultimately fulfill our longings for a perfect world. While we are not able to comprehend or know the future, we do not fear what is to come because we know that God is omniscient and that nothing we create will be able to thwart His redemptive plan for creation or to supplant humanity as His image-bearers.

Genesis 1; Isaiah 42:8; Romans 1:20-21; 5:2; Ephesians 1:4-6; 2 Timothy 1:7-9; Revelation 5:9-10

Article 11: Public Policy

We affirm that the fundamental purposes of government are to protect human beings from harm, punish those who do evil, uphold civil liberties, and to commend those who do good. The public has a role in shaping and crafting policies concerning the use of AI in society, and these decisions should not be left to those who develop these technologies or to governments to set norms.

We deny that AI should be used by governments, corporations, or any entity to infringe upon God-given human rights. AI, even in a highly advanced state, should never be delegated the governing authority that has been granted by an all-sovereign God to human beings alone. 

Romans 13:1-7; Acts 10:35; 1 Peter 2:13-14

Article 10: War

We affirm that the use of AI in warfare should be governed by love of neighbor and the principles of just war. The use of AI may mitigate the loss of human life, provide greater protection of non-combatants, and inform better policymaking. Any lethal action conducted or substantially enabled by AI must employ 5 human oversight or review. All defense-related AI applications, such as underlying data and decision-making processes, must be subject to continual review by legitimate authorities. When these systems are deployed, human agents bear full moral responsibility for any actions taken by the system.

We deny that human agency or moral culpability in war can be delegated to AI. No nation or group has the right to use AI to carry out genocide, terrorism, torture, or other war crimes.

Genesis 4:10; Isaiah 1:16-17; Psalm 37:28; Matthew 5:44; 22:37-39; Romans 13:4

Article 9: Security

We affirm that AI has legitimate applications in policing, intelligence, surveillance, investigation, and other uses supporting the government’s responsibility to respect human rights, to protect and preserve human life, and to pursue justice in a flourishing society.

We deny that AI should be employed for safety and security applications in ways that seek to dehumanize, depersonalize, or harm our fellow human beings. We condemn the use of AI to suppress free expression or other basic human rights granted by God to all human beings.

Romans 13:1-7; 1 Peter 2:13-14

Article 8: Data & Privacy

We affirm that privacy and personal property are intertwined individual rights and choices that should not be violated by governments, corporations, nation-states, and other groups, even in the pursuit of the common good. While God knows all things, it is neither wise nor obligatory to have every detail of one’s life open to society.

We deny the manipulative and coercive uses of data and AI in ways that are inconsistent with the love of God and love of neighbor. Data collection practices should conform to ethical guidelines that uphold the dignity of all people. We further deny that consent, even informed consent, although requisite, is the only necessary ethical standard for the collection, manipulation, or exploitation of personal data—individually or in the aggregate. AI should not be employed in ways that distort truth through the use of generative applications. Data should not be mishandled, misused, or abused for sinful purposes to reinforce bias, strengthen the powerful, or demean the weak.

Exodus 20:15, Psalm 147:5; Isaiah 40:13-14; Matthew 10:16 Galatians 6:2; Hebrews 4:12-13; 1 John 1:7 

Article 7: Work

We affirm that work is part of God’s plan for human beings participating in the cultivation and stewardship of creation. The divine pattern is one of labor and rest in healthy proportion to each other. Our view of work should not be confined to commercial activity; it must also include the many ways that human beings serve each other through their efforts. AI can be used in ways that aid our work or allow us to make fuller use of our gifts. The church has a Spirit-empowered responsibility to help care for those who lose jobs and to encourage individuals, communities, employers, and governments to find ways to invest in the development of human beings and continue making vocational contributions to our lives together.

We deny that human worth and dignity is reducible to an individual’s economic contributions to society alone. Humanity should not use AI and other technological innovations as a reason to move toward lives of pure leisure even if greater social wealth creates such possibilities.

Genesis 1:27; 2:5; 2:15; Isaiah 65:21-24; Romans 12:6-8; Ephesians 4:11-16

Article 6: Sexuality

We affirm the goodness of God’s design for human sexuality which prescribes the sexual union to be an exclusive relationship between a man and a woman in the lifelong covenant of marriage.

We deny that the pursuit of sexual pleasure is a justification for the development or use of AI, and we condemn the objectification of humans that results from employing AI for sexual purposes. AI should not intrude upon or substitute for the biblical expression of sexuality between a husband and wife according to God’s design for human marriage.

Genesis 1:26-29; 2:18-25; Matthew 5:27-30; 1 Thess 4:3-4

Article 5: Bias

We affirm that, as a tool created by humans, AI will be inherently subject to bias and that these biases must be accounted for, minimized, or removed through continual human oversight and discretion. AI should be designed and used in such ways that treat all human beings as having equal worth and dignity. AI should be utilized as a tool to identify and eliminate bias inherent in human decision-making.

We deny that AI should be designed or used in ways that violate the fundamental principle of human dignity for all people. Neither should AI be used in ways that reinforce or further any ideology or agenda, seeking to subjugate human autonomy under the power of the state.

Micah 6:8; John 13:34; Galatians 3:28-29; 5:13-14; Philippians 2:3-4; Romans 12:10

Article 4: Medicine

We affirm that AI-related advances in medical technologies are expressions of God’s common grace through and for people created in His image and that these advances will increase our capacity to provide enhanced medical diagnostics and therapeutic interventions as we seek to care for all people. These advances should be guided by basic principles of medical ethics, including beneficence, non-maleficence, autonomy, and justice, which are all consistent with the biblical principle of loving our neighbor.

We deny that death and disease—effects of the Fall—can ultimately be eradicated apart from Jesus Christ. Utilitarian applications regarding healthcare distribution should not override the dignity of human life. Fur- 3 thermore, we reject the materialist and consequentialist worldview that understands medical applications of AI as a means of improving, changing, or completing human beings.

Matthew 5:45; John 11:25-26; 1 Corinthians 15:55-57; Galatians 6:2; Philippians 2:4

Article 3: Relationship of AI & Humanity

We affirm the use of AI to inform and aid human reasoning and moral decision-making because it is a tool that excels at processing data and making determinations, which often mimics or exceeds human ability. While AI excels in data-based computation, technology is incapable of possessing the capacity for moral agency or responsibility.

We deny that humans can or should cede our moral accountability or responsibilities to any form of AI that will ever be created. Only humanity will be judged by God on the basis of our actions and that of the tools we create. While technology can be created with a moral use in view, it is not a moral agent. Humans alone bear the responsibility for moral decision making.

Romans 2:6-8; Galatians 5:19-21; 2 Peter 1:5-8; 1 John 2:1

Article 2: AI as Technology

We affirm that the development of AI is a demonstration of the unique creative abilities of human beings. When AI is employed in accordance with God’s moral will, it is an example of man’s obedience to the divine command to steward creation and to honor Him. We believe in innovation for the glory of God, the sake of human flourishing, and the love of neighbor. While we acknowledge the reality of the Fall and its consequences on human nature and human innovation, technology can be used in society to uphold human dignity. As a part of our God-given creative nature, human beings should develop and harness technology in ways that lead to greater flourishing and the alleviation of human suffering.

We deny that the use of AI is morally neutral. It is not worthy of man’s hope, worship, or love. Since the Lord Jesus alone can atone for sin and reconcile humanity to its Creator, technology such as AI cannot fulfill humanity’s ultimate needs. We further deny the goodness and benefit of any application of AI that devalues or degrades the dignity and worth of another human being. 

Genesis 2:25; Exodus 20:3; 31:1-11; Proverbs 16:4; Matthew 22:37-40; Romans 3:23

Article 1: Image of God

We affirm that God created each human being in His image with intrinsic and equal worth, dignity, and moral agency, distinct from all creation, and that humanity’s creativity is intended to reflect God’s creative pattern.

We deny that any part of creation, including any form of technology, should ever be used to usurp or subvert the dominion and stewardship which has been entrusted solely to humanity by God; nor should technology be assigned a level of human identity, worth, dignity, or moral agency.

Genesis 1:26-28; 5:1-2; Isaiah 43:6-7; Jeremiah 1:5; John 13:34; Colossians 1:16; 3:10; Ephesians 4:24